METHODIST 


OK, 

FRIENDLY,  CHRISTIAN  ADVICE, 
To  those  Methodists, 

Who  indulge  in  extravagant  emotions  and  bodily 
exercises. 

BY  A WESLEYAN  METHODIST.' 


5 “ Let  alt  things  be  done'dccently  and  in  order,  unto  education ; 
jL  * for  God  is  not  tiie  snthor  of  confusion,  but  of  peace." 

E ^ “ AUDI  AT.TtRAK  PARTEM.” 


TRENTON: 


PUBLISHED  BY  D.  & E.  FEtfToN. 

« 1819. 


twmm 


Digitized  by  the  Internet  Archive 
in  2016  with  funding  from 
Duke  University  Libraries 


https://archive.org/details/methodisterroror1819wesl 


I 


METHODIST 

OR, 

FRIENDLY,  CHRISTIAN  ADVICE, 

To  those  Methodists, 

Who  indulge  in  extravagant  emotions  and  bodily 
exercises. 

DY  A WESLEYAN  METHODIST. 

•*  Let  all  things  be  done  decently  and  in  order,  unto  edification  , 
for  God  is  not  the  author  of  confusion,  but  of  peace.” 

£*  AUDI  ALTERAM  PARTEM.” 


TRENTON: 


FUBLISHES  15 Y D.  & E.  EEIfTO.N. 

1819. 


DISTRICT  OF  NEW-JERSEY,  ss. 

BE  IT  REMEMBERED,  That  on  the  second  day  of  January,  in  the  forty 
third  year  of  the  independence  of  the  United  States  of  America,  DANIEL  & E, 
FENTON,  of  the  said  District,  have  deposited  in  this  office  the  title  of  a booh 
the  right  whereof  they  claim  as  proprietors,  in  the  words  following,  to  wit: 

“ Methodist  Error  ; or  friendly  Christian  Advice,  to  those  Methodists  who  indulge 
“ in  extravagant  emotions  and  bodily  exercises.  By  a Wesleyan  Methodist.  Let 
“all  things  be  done  decently  and  in  order,  unto  edification  ; for  God  is  not  the 
“ author  of  confusion-  but  of  peace.”  Audi  alteram  partem.” 

In  conformity  to  an  act  of  the  Congress  of  the  United  States,  entitled  “ An  act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  Maps,  Charts  and  Books 
to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein  mention- 
ed.” And  also  to  the  act,  entitled,  “ An  act  supplementary  to  the  act  entitled. 
“An  act  for  the  encouragement  of  learning,  by  securing  the  copies  of  Maps, 
Charts  and  Books,  to  the  authors  and  proprietors  of  such  copies  during  the  times 
therein  mentioned  and  extending  the  benefits  thereof  to  the  arts  of  designing;, 
engraving,  and  etching  liistorical  and  other  prints.” 

(L.  S.)  WILLIAM  PENNINGTON, 

Clerk  cf  the  District  of  New-Jerscy. 


THE  PUBLISHERS*  ADDRESS, 


IT  is  not  the  design  of  the  publishers  to  as- 
sume any  responsibility  for  this  work.  The 
press  being  free,  they  have  published  it  as 
freely  as  they  would  any  other  similar,  or 
counter  work,  of  equally  respectable  composi- 
tion ; — well  knowing,  that  their  desisting,  had 
they  been  so  inclined,  would  not  have  deterred 
others  from  publishing  it.  They  are  quite  sure, 
that  very  many,  have  expressed  a wish  to  see 
the  present  topics  fairly  discussed ; and  the 
present  work,  they  are  inclined  to  believe,  may 
serve  as  a proper  introduction . They  take 
therefore  this  occasion  to  intimate,  that  if  their 
readers  or  friends  desire  to  suggest  any  im- 
provements, or  valid  objections,  their  written 
communications,  post  paid,  shall  receive  due 
attention,  in  any  future  edition. 

Any  respectable  publisher,  who  wishes  to 
re-publish  it,  in  any  remote  section  of  the 
country,  will  find  no  difficulty  to  gain  the  as- 
sent of  the  proprietors,  on  making  due  appli- 
cation to  them  in  Trenton. 


ERRATA. 

The  reader  will  please  to  make  a correction  of  the  following 
Errors  : — 

Page  29  line  8 from  the  top,  for  in  his,  read  on  his. 

47—7  from  the  top,  for  See  read  Sir  John. 

86.  3 from  the  bottom,  for  three  read  third. 

87—7  from  the  bottom,  for  found  read  formed. 

88 7 from  the  bottom  beginning  with  the  word  Second , 

the  whole  paragraph  of  three  lines  should  have 
been  in  italics,  so  as  to  show  the  commencementof 
a new  subject. 

89— —10  from  bottom,  for  indeed  read  intended . 

90 1 of  the  Note,  for  them  read  their. 

91— 7  from  the  top,  for  feeings  read  feelings. 

92—  each  time  the  Acts  are  cited  in  this  page,  should  hare 

been  printed  as  a distinct  paragraph. 

145  3 from  the  bottom,  for  beware  read  be  aware. 

165— —8  from  the  bottom,  for  as  well  as,  read  as  well. 


PREFACE 


Methodist  Reader. 

THIS  little  book  is  written  specially  for  your  be- 
nefit. The  author  has  no  pecuniary  interest  in  its 
sale,  nor  any  party  end  to  answer.  He  is  one  of 
your  brethren  of  long  and  approved  standing  among 
you  ; and  his  sole  motive  in  the  present  work  is  to 
do  good  : to  point  out  the  way  of  error , that  you 
may  shun  it ; and  to  show  the  way  of  God,  that  you 
may  walk  therein. 

He  has  seen  with  much  pain  and  regret  some 
signs  of  enthusiasm  and  error  crept  into  our  church, 
which  should  have  been  checked  by  those  who  were 
our  overseers  in  the  Lord.  He  verily  believes  that 
they  should  have  restrained  and  not  fostered  the  un- 
profitable emotions  of  screaming,  hallowing  and 
jumping,  and  the  stepping  and  singing  of  senseless , 
merry  airs.  These  have  often  prejudiced  true  and 
vital  religion.  And  because  no  man  hath  hitherto  re- 
garded these  things,  in  this  way,  the  author,  how- 
ever deficient  in  his  task,  is  disposed  to  contribute 
his  mite  towards  the  suppression  of  a growing  evil. 
The  following  pages  therefore,  contain  his  views 
upon  the  subject : and  he  is  pleased  to  add,  they 
are  supported,  by  many  very  powerful  arguments 
from  those  great  lights  of  our  infant  church,  r din 
and  Charles  Wesley,  John  Fletcher,  Dr.  A.  Clarke 
and  others. 


VI 


PREFACE. 


He  has  endeavoured  so  to  write  as  that  no  sober 
minded  and  candid  Christian  may  condemn  him. 
He  is  sure  lie  feels  nothing  contrary  to  love  and 
charity,  and  he  has  a fond  persuasion,  that  even 
many  of  those  who  have  been  honestly  misled,  will 
not  be  offended  at  the  manner  of  his  arguments, 
drawn  as  they  are  from  scripture  and  reason,  with 
the  laudable  motive  of  bringing  them  back  into 
the  sober  path  of  good  old  Wesleyan  Methodism. 

He  entreats  all  those  who  arc  interested  in  the  sub- 
ject matter  of  this  work,  to  give  it  their  candid  atten- 
tion. If  you  love  truth,  fear  not  to  try  it.  Truth 
must  bear  the  strictest  scrutiny.  “ Audi  alteram 
partem ,”  (hear  both  sides)  is  a wise  maxim  conse- 
crated by  experience.  Mark  how  our  church  has 
already  sanctioned  this  sentiment ! — “ It  is  desir- 
ed,” says  the  resolution  of  the  first  Methodist  con- 
ference which  ever  met,  (in  1744)  “ that  we  meet 
as  little  children  who  have  every  thing  to  learn ; 
that  every  point  may  be  examined  to  the  founda- 
tion. Need  we  fear  this  ? of  overturning  our  frst 
principles  ? (nay),  if  they  are  false  the  sooner 
they  are  overturned  the  better:  If  they  are  true, 
they  will  bear  the  strictest  examination.  Let  us 
all  then  pray  for  a willingness  to  receive  light,  to 
know  of  every  doctrine  whether  it  be  of  God.” 
May  we  their  children,  neglect  rules  of  actions 
so  sound  as  these ! 

Dr.  A.  Clarke  in  his  “ advice  to  preachers,”  has 
said,  “ do  not  think,  that  this  or  that  one,  cannot 
instruct  you.  He  may  be  weak — but  the  meanest  of 


PREFACE. 


vii 

God’s  sending  will  be  directed  to  bring  something 
to  the  wisest  and  holiest  Christians.” 

The  great  and  good  Whitfield,  himself,  confessed 
very  penitently,  that  “ he  had  been  too  rash  in  many 
things.  I have  often  been  too  bitter  in  my  %eal;  wild, 
f re  has  been  mixed  with  it — and  I find,”  says  he, 
« I have  frequently  written  and  spoken  in  my  own 
spirit ; have  mistaken  nature  for  grace  ; imagination 
for  revelation  : even  when  I thought  I was  acting 
with  the  assistance  of  the  spirit  of  God.”  Even 
both  John  and  Charles  Wesley  were  once  too  prone 
to  mysticism  : “ with  that  poisonous  mysticism,”  as 
John  Wesley  called  it,  “ which  not  a little  tainted 
us  before  we  went  to  America.” 

The  great  Locke,  than  whom,  no  man  has  more 
deeply  looked  into  the  ground  of  error  and  prejudice , 
has  said,  **  he  that  does  not  give  a patient  hearing, 
and  weighs  not  the  arguments  on  the  other  side,  does 
in  fact,  confess  that  it  is  prejudice  which  governs 
him ; and  he  seeks  not  the  evidence  of  truth,  but 
some  lazy  anticipation,  or  beloved  presumption,  on 
which  he  desires  to  rest  undisturbed .”* 

“ Finally,  brethren,  prove  all  thing ; hold  fast 
that  which  is  good”  ! Remembering  what  the 
Proverbs  say,  “ He  that  refuseth  instruction  des- 
piseth  his  own  soul ; but,  he  that  heareth  reproof 
getteth  understanding.” 

* I will  remark  once  for  all ; that  the  quotations  which  will  be  found 

in  this  work,  although  faithful  as  to  substance , are  not  always  in  the 
precise  method  or  order  of  the  original.  The  aim  has  been  to  give  on  all 
such  occasions,  the  sense  in  the  fewest  words — solely  for  the  sake  of 
brevity. 


’ a 


...  : ■ 

*■* 

. 


METHODIST  ERROR, 


CHAPTER  I. 

AS  Methodists,  we  have  all  long  known, 
that  there  has  been  considerable  division  of 
sentiment  among  us,  respecting  the  character 
of  our  religious  exercises.  The  more  sober 
and  steady,  have  been  advocates  for  the  literal 
observance  of  “ edification,  decency,  and 
order  and  these  we  all  know  have  always 
been  the  major  part.  The  minor  part,  have 
been,  on  the  contrary,  very  zealous  for  the  li- 
teral practice  of  shouting,  leaping  and  jump- 
ing, and  other  outward  signs  of  the  most  heed- 
less emotion.  These  views  so  diametrically 
opposite  to  each  other,  evince  the  prevalence 
of  error  somewhere : both  cannot  be  right. 
That  a few  of  such  noisy  Christians  have  here- 
tofore given  Methodist  meetings  a character , 
contrary  to  the  sense  of  much  the  greater  part 
of  the  societies,  we  have  all  seen  and  known  : 


10 


METHODIST  ERROR. 


because  turbulence  flora  its  nature,  must 
sound  greater  to  ordinary  hearers,  than  the 
calmer  piety  of  those,  who  as  St.  Paul  enjoins, 
“ study  to  be  quiet.”  That  part  of  the  society 
too,  have  been  not  only  zealous  to  preach  and 
exhort  to  these  actions  and  emotions,  hut  have 
actually  published  books,  to  propagate  their 
opinions  and  practices. 

With  these  views  of  the  matter,  the  present 
writer,  has  been  iuduced  to  oiler  other  views 
of  the  subject.  These  thoughts  are  not  the 
hasty  ebulition  of  the  moment;  they  have  oc- 
casionally engaged  his  consideration  and  at- 
tention for  several  years  : and  indeed,  all  that 
he  now  presents  to  his  reader,  is  but  the  ar- 
rangement of  various  notes  and  readings  made 
at  various  times  and  occasions,  without  the  re- 
motest view  to  jpresent  publication  : and  noiv, 
I cannot  pretend  with  a publisher  of  opposite 
sentiments,  that  I am  “ supernaturally”  im- 
pelled to  my  task: — Fori  do  not  expect,  that, 
where  the  gifts  common  to  Christians — judg- 
ment, reason  and  written  revelation , are  alrea- 
dy sufficient,  there  will  be  any  extraordinary 
endowment  conferred — but  seeing  that  “ the 
world  by  its  wisdom  knows  not  God.  neither 
indeed  can — and  that  spiritual  things  are  spiri- 


mkthodist  ehroe. 


li 


tually  discerned,”  I will  frankly  expose  the 
grounds  of  my  pretentions  to  any  knowledge 
in  this  matter : and  then  I shall  proceed  to 
present  those  considerations  to  the  mind  of 
the  reader,  which  are  the  object  of  this  publi- 
cation. 

1 know  then,  that  God  by  his  grace,  several 
years  since,  was  pleased  to  change  my  heart, 
by  the  influence  of  his  spirit,  from  a state  of 
nature  to  a state  of  grace  ; that  he  did  this,  by 
giving  me  due  convictions  of  my  utter  sinful- 
ness by  nature  aud  practice,  and  then  shewing 
me  lively  tokens  of  his  reconciliation  and  fa- 
vour, by  causing  me  from  the  time  of  change, 
to  overcome  the  sins  which  did  before  most 
easily  beset  me.  Since  then,  times  out  of  num- 
ber, I have  felt  the  fellowship  of  the  Holy 
Ghost,  the  Comforter,  by  his  softening,  com- 
forting, and  gracious  impressions,  filling  the 
heart  with  joy  and  gladness.  But  1 have  never 
been  exeited  to  any  strong  emotions,  which  I 
could  not  restrain,  because  I have  always  been 
a free  agent ; and  I have  therefore  never  lost 
a sense  of  “ decency,”  nor  have  ever  for - 
gotten  to  watch  ray  actions,  so  as  to  save  my 
“ good  from  being  evil  spoken  of,”  nor  that  I 
was  enjoined  “ to  have  a good  report  from 
those  which  are  without  but  aiming  in  all 


12 


METHODIST  EBROE. 


things  at  te  sobriety,  gravity,”  and  “sound 
speech,”  which  cannot  be  condemned  by  him 
that  is  of  the  contrary  part,  that  thereby  op- 
posers  to  vital  religion,  might  “ be  ashamed, 
having  no  evil  to  say  of  me.”  But  with  im- 
pressions like  these,  1 never  forsook  the  most 
irregular  meetings  of  others  : but  being  a man 
open  to  conviction  and  earnest  for  the  truth,  I 
have  always  been  sincerely  willing  to  see  and 
to  acknowledge  the  real  work  of  the  spirit. 
I have  valued  my  soul  as  of  much  more  worth, 
than  the  miserable  gratification  of  doing  any 
thing,  or  forbearing  any  thing,  for  the  sake  of 
securing  the  approbation  of  mere  worldly  men 
I have  scarce  expected  “ God’s  children  to  be 
still-born ,”  or  that  those  who  love  God  much, 
should  be  in  favour  with  the  careless  world. 
I know  I could  submit  to  any  exposure  and 
evil  revilings  for  the  sake  of  pleasing  ray  God  ; 
if  it  were  required  ; and  I know  it,  by  this  sure 
evidence,  that  while  yet  a man  of  the  world, 
accustomed  to  its  honours  and  its  pleasures,  in 
its  more  refined  forms,  I most  cordially  chose 
to  have  my  name  “ cast  out  as  evil,”  from 
among  ray  former  friends,  and  to  join  “ the 
sect  every  where  spokeu  against”  as  ray  better 
portion  ; and  I have  hitherto  contiued  with 
them  in  their  reproach,  although  I have  seen 


METHODIST  ERROR. 


13 


things  to  condemn.  Am  I then  less  quali- 
fied to  judge  of  these  things,  than  those  of 
my  brethren  who  have  assumed  to  them- 
selves the  same  privilege  of  judging  and  ad- 
vising ? I trust  not.  I suppose  too,  I have  a 
charter  privilege  in  the  hook  of  Discipline, 
which  allows  every  Methodist  “ to  watch 
over  each  other  in  love,  and  to  help  each 
other”  by  advice.  I proceed  therefore  to 
give  my  opinion.  I am  no  oracle,  and  claim 
only  to  be  beard  as  any  other  man. 

In  treating  of  my  subject,  I purpose  first 
to  consider  and  to  review  in  general  terms, 
the  conduct,  character  and  pretension  of 
those  of  our  brethren  who  exercise  in  the 
way  to  which  I am  now  to  file  my  excep- 
tions. 

Then  I shall  more  particularly  consider 
in  detail  all  those  passages  of  the  old  Tes- 
tament which  are  supposed  to  countenance 
the  things  in  question,  endeavouring  to  show 
their  real  import,  and  the  misconception  of 
those  who  have  so  used  them. 

Then  I shall  proceed,  to  notice  the  power 
and  influence  of  religion  as  spoken  of  in  the 
gospels,  before  the  ascension  of  our  Lord  and 
the  decent  of  the  Holy  Ghost. 

B 


METHODIST  ERROR. 


14f 

Then  will  follow  of  course,  that  I consU 
der  the  deportment,  character  and  habits  of 
Christians  after  the  ascension,  and  when  the 
Spirit,  the  Comforter,  actually  influenced  the 
first  Christians ; and  by  their  example,  I 
shall  contend  we  ought  to  be  influenced  and 
regulated  now. 


METHODIST  ERROR. 


15 


CHAPTER  II. 

ACCORDING  to  the  foregoing  arrange- 
ment, I proceed  now  to  consider,  first  the 
conduct  of  our  brethren  whose  exercises  I 
condemn. 

I believe  in  the  fact,  that  sinners  do  some- 
times cry  for  mercy  under  the  u sense  of 
the  weight  and  burden  of  sins  (as  the  church 
service  expresses  it)  too  intolerable  to  be 
borne;”  and  I believe,  when  some  convictions 
are  thus  powerful,  they  will  be  proportion- 
ably  expressive  of  their  joy  at  deliverance. 
But  I do  not  believe,  that  these,  or  any 
other  people,  will  be  graciously  led  into  the 
like  excessive  feelings  and  outward  signs, 
in  all  their  future  ordinary  meetings.*  When 


* I wish  my  reader  to  bear  constantly  in  his  mind 
this  general  remark  ! My  book  is  not  against  the 
actions  or  expressions  of  convicted  sinners,  but 
against  converted  Christians.  In  my  remarks  at  the 
close  of  Mr.  Wesley’s  objections  in  the  appendix,  I 
have  explicitly  said,  saints  may  observe  9t.  Paul’s  rules 
of  decorum  and  restraint,  but  sinners,  but  rarely— -I 
tolerate  sinners’  concerns  and  expressions  as  both 
irresistible  and  reluctant.  Unseemly  actions  from 
such,  who  were  just  before  avowed  enemies  to  them, 


16 


METHODIST  ERROR. 


1 see  such  things  occur,  my  observation  and 
experience  of  their  general  deportment  in- 
clines me  to  think  as  Mr.  John  Wesley 
did,  that  they  are  but  “ honest,  well  meaning 
persons,  who  really  feel  the  love  of  God  in 
their  hearts,  but  have  little  experience  either 
of  the  ways  of  God,  or  the  devices  of  Satan  ; 
so  he  serves  himself  of  their  simplicity,  in 
order  to  wear  them  out,  and  to  bring  a dis- 
credit on  the  work  of  God.”  They  aim  to 
affect  irregular  meetings  as  most  affecting 
their  feelings  ; uot  considering  that  where 
there  are  no  extraordinary  convicted  per- 
sons, there  is  no  cause  to  make  the  effect 
they  seek.  Such  persons,  in  my  opinion, 
learn  zhabitoi  vehemence;  they  see  example, 
and  they  sometimes  hear  of  precept  from 
those  who  should  be  their  teachers  of  better 


and  scoffers,  scarce  want  an  apology.  I am  disposed 
to  think,  that  it  is  from  an  inattention  to  this  just 
discrimination,  that  we  see  some  saints  affecting  to 
make  irregular  meetings  as  their  duty,  when  in  fact 
they  must  proceed,  if  at  all,  from  sinners  who  cannot 
well  help  themselves,  or  but  very  imperfectly  and 
feebly — and  especially,  if  Satan  much  urges  their 
condemnation. 


METHODIST  EEBOB.  17 

things.  If  we  inspect  them  closely,  we 
discern  that  they  are  mostly  persons  of 
credulous,  uninformed  minds ; who,  before 
their  change  to  grace,  had  been  of  rude  edu- 
cation and  careless  of  those  prescribed  forms 
of  good  manners  and  refinement,  of  which 
polite  education  is  never  divested — and 
which  indeed,  religion  ought  to  cherish.  [See 
Ur.  Clarke  in  the  appendix : he  says,  civi- 
lization and  piety  must  go  hand  in  hand,  &c. 
and  also,  the  Thoughts  on  our  obligations  to 
acquire  judgment  and  knowledge.]  They 
fancy,  that  all  the  restraints  of  conduct : 
viz.  ((  sobriety,  gravity  and  blameless- 
ness,” is  a formality  and  resistance  of  the 
Spirit : and  so  to  avoid  it,  they  seem  rather 
to  go  to  the  other  extreme,  and  actually  run 
before  it.  In  such  cases  and  persons,  they 
never  seem  to  consider  it  possible  that  Satan 
may  have  any  power  or  subtlety,  to  offer  his 
aid  in  their  sensations,  or  as  an  angel  of  light. 
Yet  we  know  he  can  ! [See  John  Wesley  in 
the  appendix,  ou  the  Power  of  Satan,  and 
also  Edwards.]  I have  seen  and  known 
several  persons  who  have  been  exercised 
with  falling  down , jumping  up,  clapping  of 
hands , and  screaming , all  in  a manner  to 

D 2 


METHODIST  ERROR. 


18 

disturb  the  w'lole  congregation,  who  could 
habitually  when  at  home,  live  careless  and 
sometimes  trifling  lives.  They  appeared  to 
make  religion  a business  of  passion  and  emo- 
tion, and  studied  most  to  acquire  occasional 
frames  and  feelings .*  It  should  be  a deep 

* In  connexion  with  this,  read  Mr.  Wesley’s 
Thoughts  on  fondling  words  in  Devotion,  in  the  appen- 
dix— “ let  us  prevent , says  he,  loud  shouting,  horrid 
unnatural  screaming,  jumping  and  throwing  about 
of  the  arms  and  legs,  in  a manner  shocking  not  only 
to  religion,  but  to  decency.  Read  also  Dr.  A. 
Clarke’s  charge  to  “ avoid  all  quaint  and  fantastic  at- 
titudes, queer  noddings,  &c.  &c.  which  prejudice  and 
grieve  many.”  Scougal  in  his  excellent  work,  the  Life 
of  God  in  the  Soul  of  man,”  says — “ others  put  all  re- 
ligion in  the  affections , in  rapturous  heats  and  ecstatic 
devotion ; and  all  they  aim  at  is,  to  pray  with  passion, 
and  to  think  of  heaven  with  pleasure;  and  to  be  af- 
fected with  those  kind  and  melting  expressions 
wherewith  they  court  their  Saviour,  till  they  persuade 
themselves  that  they  are  mightily  in  love  with  him.” 
This  alone  is  not  the  life  of  God  in  the  Soul  of 
man!  We  cannot  easily  forget  the  actions  of  II.  R. 
among  us.  His  feelings  were  a perpetual  weather- 
cock ! To  day  filled  with  the  most  extravagant 
signs  of  gladness;  and  to  morrow  gloomy  almost 
to  despair ! Yet  how  low  he  fell ! Alas ! to  act 


METHODIST  ERROR. 


IS 


and  weighty  subject  to  such,  to  consider 
whether  the  good  derived  to  themselves  in 
any  case,  could  equal  half  the  harm  done 
to  others  in  membership,  and  to  serious  en- 


so  high  and  fall  so  very  low!  Could  such  a man’s 
religion  have  been  injured  by  St.  Paul’s  restraints? 
Who  can  forget  the  extravagance  of  another  preach- 
er, who  excited  it  in  others,  even  at  a time  he 
was  living  in  sin,  with  one  who  was  herself  a great 
jumper.  We  are  indeed  ashamed  to  remember  these 
things,  but  if  we  conceal  and  forget  such  appalling  ad- 
monitions, how  shall  we  profit  by  experience ! — A 
jumper,  who  was  a concealed  sinner,  told  me,  after  re- 
pentance, that  she  found  a lively  sensibility  of  plea- 
sure in  the  exercise,  but  dreadful  deadness  when 
quiet.  Here  then  was  a sure  evidence  that  Satan  could 
give  false  joy  ! Now  she  can  enjoy  religion  without 
it.  Even  while  this  note  is  penning — a case  occurs 
within  my  own  knowledge,  of  religious  extravagance, 
wherein  I have  no  doubt  the  actor  thought  herself 
doing  God  service : the  Rev.  J.  R.  on  Bristol  Circuit, 

was  leading  his  class,  when  coming  to  a Mrs. , 

she  rose  up  to  speak  her  state — after  declaring  her 
sense  of  a glorious  change  wrought,  she  began  to  close 
it  with  stamping,  clapping  her  hands,  and  at  last  jump- 
ing. In  this  state,  as  he  had  many  others  to  speak  to, 
and  no  time  to  spare,  he  whispered  in  a subdued  voice, 
ti  sister  please  to  sit  down.”— At  this  word  she  fired, 


20 


METHODIST  EBHOK. 


quirers  after  truth  in  general ! For  the  sake 
of  indulging  some  three  or  four  extravagant 
persons,  a whole  congregation,  and  all  the 
public  who  hear  of  it,  are  prejudiced  and  hin- 
dered from  joining  us.*  How  selfish  then 
must  be  their  spirit,  who  for  a few  occa- 
sional public  exhibitions,  can  be  content  to 


she  shouted  louder  and  louder,  vociferating  “No 
man  shall  stop  me  from  praising  God  aloud  ! No 
man  shall  make  me  be  still.  You,  Sir,  are  an  oppo- 
ser  to  the  work  of  God,  and  I will  shout  his  praise.55 
The  brethren  then  began  to  sing,  as  if  to  drown  her 
voice  and  quiet  her — but  she  bruited  so  much  the 
more.  The  sequel  was,  the  minister  was  obliged  to 
give  a prayer  and  close  the  meeting.  At  the  same 
place,  nine  young  members  proposed  to  withdraw  be- 
cause they  were  hindered,  as  they  thought,  from  being 
as  noisy  as  they  wished.  Now  mark ! this  misled 
woman,  will  be  set  down,  and  they  also  who  partook 
of  her  sensibilities : but  wherein  does  their  noisy  de- 
sires differ  from  those  who  are  actually  countenanced, 
except  that  they  mistimed  their  emotions  ! Do  these 
facts  offer  no  matter  for  amendment  ? Should  they  not 
lead  to  some  practical  reformation  ? 

* Read  in  connexion  with  this,  John  Fletcher’s 
Views  of  Religious  Extravagance,  in  the  appendix,  and 
Edwards  on  the  Affections. 


METHODIST  ERROR. 


21 

lay  sueh  stumbling  blocks  in  the  way  of 
others  ! This  is  far  indeed  from  the  spirit  of 
St.  Paul,  who  strove  by  all  means  to  “ win 
men  to  Christ,”  and  “ to  persuade  with  all 
long  suffering  and  forbearance What 
great  grace,  then,  should  these  selfish  Chris- 
tians be  attainers  unto,  for  all  this  great 
price  ! Let  them  consider,  how  many  souls, 
have  their  meetings  spoiled,  for  their  single 
gratification!  We  do  not  observe,  however, 
that  such  are  more  generally  sanctified  than 
their  more  quiet  fellows ; but  we  often 
have  observed,  that  as  their  religion  is 
sought  for,  more  in  the  feeling  and  sensi- 
ble signs  of  pleasure,  than  in  a settled,  stable 
conviction  of  the  understanding,  they  have 
been  least  stable  when  pressed  under  trou- 
bles and  temptations.  Now,  a religion  which 
is  seated  in  the  understanding,  and  felt  in 
the  heart,  is  stable,  meek,  quiet,  gentle  ; and 
always  adheres  to  God  closest  in  all  its  ex- 
tremities and  trials.— It  seems  to  be  a fact, 
that  those  turbulent  Christians  too,  are  least 
charitable — They  are  not  ready  to  grant  ex- 
cuses for  those  of  more  stable  habits,  and 
would  fain  draw  them  by  their  chidings  into 
their  example. — I feel  persuaded,  their 


22 


METHODIST  ERROE. 


own  hearts  will  witness  with  me,  in  this 
assertion ; and  farther,  that  they  have  never 
experienced,  that  kind  of  charitable  for- 
bearance commanded  by  St.  Paul — to  wit : 
u not  to  offend  by  their  acts,  their  weaker 
brethren ; nay,  not  so  much  as  to  eat  meat 
(though  so  essential  to  life  itself)  if  it  offend, 
while  the  world  stauds.”  The  great  ar- 
gument with  these  people  is,  that  to  restrain, 
is  to  quench  or  grieve  the  Spirit.  This  is 
error.  We  are  given  judgment  on  purpose 
to  exercise  it.  Paul’s  address  to  the  Corin- 
thians, shows,  that  even  in  cases  where  the 
Spirit  of  God  gave  prophecies  and  inspira- 
tions, for  the  express  purpose  of  declaring 
them,  they  were  still  required  to  restrain 
them  “ to  edification,”  so  as  to  speak  in 
turn,  and  one  by  one  :*  and  pursuing  the 


* Quaker  preachers  literally  practise  this.  But  says 
a bigot,  their  inspiration  is  a conceit : God  forbid  I 
should  think  so.  I see  among  them  lives,  which  no- 
thing but  grace  could  effect;  and  by  the  rule  of  holy 
living,  I confess  God’s  power  among  other  people 
also  : for  God  weighs  actions,  rather  than  doctrines. 
That  our  society  do  often  virtually  on  other  occa- 
sions, freely  venture  to  restrain  and  check  the  avow- 
ed operations  of  the  Spirit,  when  it  best  suits  their 


METHODIST  ERROR. 


23 


same  lesson,  he  enjoins  them  to  conduct 
their  religious  worship  always  by  the  rules 
and  the  restraints  of  “ decency  and  order.79 
Now  I would  affectionately  ask  our  turbulent 

convenience,  is  manifest  from  several  facts.  Our  Con- 
ference, for  instance,  feels  no  scruple  to  decline  the 
use  of  any  man’s  ministry  who  comes  to  them,  on  the 
motion  of  the  Holy  Ghost,  if  expediency  is  not  also 
in  his  favour.  In  love  feasts  it  is  very  common,  to 
check  those  who  seem  moved  to  speak  too  long,  and 
finally  the  meeting  is  ended  while  there  are  yet  se- 
veral who  think  they  have  motions  to  speak.  But  a 
yet  stronger  case  is  within  the  writer’s  knowledge. 
At  the  black  Bethel  church  in  Philadelphia,  it  has 
been  common  to  check  the  immoderate  noise  of  the 
people,  when  the  preacher  has  been  hindered  in  his  dis- 
course. The  Rev.  R.  S — , when  stationed  in  Philadel- 
phia, after  preaching  through  much  acclamation,  came 
down  to  the  altar,  saying  he  had  some  thing  special 
to  communicate.  He  thus  hushed  them  after  pro- 
ceeding a little,  a rising  murmur,  began  to  drown  his 
voice — and  he  would  appease  them  again  and  again  in 
this  way — “ Stop,  stop,  my  homes,  not  now ! bye 
and  bye  !”  then  they  would  bridle  in,  and  so  he  and 
they  alternately  drew  in  and  let  out,  till  he  showed  the 
sign  of  ending,  by  waving  his  handkerchief  with  the 
■word  now  ! Then  the  whole  church  was  in  an  instant 
uproar,  jumping  and  shouting,  till  “ they  made  the 
welkin  ring.”  A minister  who  preached  there,  and 
believed  that  such  religion  was  greatly  mechanical, 
said,  he  could  raise  or  lower  their  spiritual  effiata  at 


METHODIST  ERBOB. 


friends,  wherein  they  are  sensible  of  govern- 
ing themselves  by  either  of  these  injunc- 
tions ? Whether  in  fact,  they  do  not  hold  it 
meritorious  contrariwise,  to  give  to  their 

his  pleasure,  and  that  he  had  actually  made  the  ex- 
periment: — to  paint  the  joys  of  religion  was  sure  to 
raise  them,  and  to  speak  of  the  practical  holiness  of 
their  duties  was  as  sure  to  silence  them.  Yet  even 
this  minister,  though  well-meaning,  dared  not  to  teach 
such  people  the  errors  of  their  fancies.  They  have 
now  parted  from  us,  and  we  are  not  sorry.  Some 
well  meaning  Methodists,  will  be,  1 am  persuaded, 
shocked  to  sec  me  on  several  occasions,  adduce  such 
facts  of  illustration  ; and  they  will  be  ready  to  think, 
I am  acting  the  part  of  an  enemy.  They  will  think 

I betray  my  cause  by  these  exposures!  But  I only 
relate  facts  which  have  been  displayed  before  thou- 
sands. The  whole  population  of  Philadelphia,  who  pass 
and  repass  such  exercises,  (and  more  than  has  been 
here  told)  may  have  witnessed,  and  been  prejudiced 
against  us  by  these  things.  But  some  will  say,  Ihese 
things  do  not  prevail  in  our  church.* 1  This  is  no  pal- 
iation  5 if  our  ministers  any  where  suffer  religion  to 
run  wild  under  their  administration,  we  are  all,  as 
one  body,  disparaged  thereby  ; and  for  many  of  us, 
who  are  known  to  be  hostile  to  excesses,  to  hope  to 
escape  just  reproach  because  we  may  shun  the  know- 
ledge of  public  opinion  and  report,  is  as  idle  as  the 
stupid  ostrich,  who  when  pursued,  thinks  himself  safe 
if  he  can  only  loose  sight  of  his  pursuers  by  concealing 
his  own  head.  This  is  like  shutting  our  eyes  and 
ears,  and  fancying  others  as  unobserving  as  ourselves. 


METHODIST  ERROR. 


2 b 

passions  the  entire  reins  ; nay,  even  to  de- 
siring to  forget  themselves,  and  to  fancy 
they  are  lost  and  swallowed  up,  in  a partial 
senselessness  of  time  and  place.  1 have 
myself  actually  witnessed  an  entire  uncon- 
sciousness of  the  most  indelicate  female  at- 
titudes, even  in  the  house  of  God  ! One  of  our 
lapsed  ministers,  (Mr.  F-x ) says  he  fell  into 
sin,  by  the  influence  of  such  a spectacle. 
Are  these  people,  themselves  being  judges, 
(for  I hope  they  will  submit  to  self-exa- 
mination as  we  go  along,)  ever  afraid  of 
the  errors  of  enthusiasm  ? I guess  not — 
perhaps  they  scarce  ever  pray  against  it. 
Yet  we  ought  always  to  fear  and  expect 
it.*  The  history  of  the  corruptions  of  the 
church  in  all  ages  has  shown  us,  that  in 
every  age,  the  churches  which  once  did 
run  well,  have  been  overthrown  or  hum- 
bled by  it.  Now,  can  such  heedless  Chris- 
tians be  truly  on  their  watch  tower  ? I have 
remarked  of  such,  that,  their  meetings  have 
not  been  most  affecting  when  the  preacher 


* See  Locke  on  Enthusiasm  and  Error,  in  the  ap- 
pendix ; and  consider  Wlntefield’s  frank  confession, 
and  John  Wesley  on  the  power  of  Satan. 


2(5 


METHODIST  ERROR. 


has  dwelt  upon  the  strict  holiness  of  our 
duties — such  have  made  silent  hearers ; but 
when  a zealot  has  chosen  topics  for  arous- 
ing the  feelings,  or  has  shown  his  own, 
they  have  caught  his  spirit  and  echoed  his 
strains.  Religious  feelings  to  be  true  should 
be  universal — making  due  allowance  for 
the  natural  temperaments  of  different  per- 
sons. Thus  if  a man  or  woman  must  needs 
jump,  it  must  pre-suppose  them  always  qua- 
lified— but  I have  seen  such  a woman  still- 
ed with  the  sense  of  her  approaching  mater- 
nity, or  by  the  presence  of  an  infant  on  the 
arms.  Is  her  religion  then  quiescent ! A 
man  too  occasionally,  becomes  lame,  or  uses 
his  crutch,  will  his  ceasing  diminish  his 
fervour  ! Some  too  we  trust  have  their  reli- 
gious fervour  on  their  beds.  Do  any  of 
these  people  jump  or  scream,  at  home,  in 
the  street,  at  the  affecting  occasions  of 
taking  the  elements  of  sacrament,  in  other 
churches  Are  not  these  emotions  too,  quite 


* We  see  no  such  affections  in  other  churches: 
and  although  we  think  we  may  assume,  that  we  have 
in  general  more  of  the  spirit  with  us ; yet  that  every 
other  church  has  individuals  among  them  as  holy  as 


METHODIST  ERROR. 


27 


unlike  their  usual  manner  of  expressing  any 
other  joy  or  gladness?  why  the  difference ! 
In  closet  devotion,  we  should  expect  most 
of  these  exercises,  because  there  we  enter 
more  peculiarly  into  the  very  presence  of 
Deity ; there  too,  we  might  be  as  vehement 
as  we  could,  without  offence  to  others.  Let 
the  jumpers  and  the  screamers  answer  why 
on  such  occasions  and  with  such  opportuni- 
ties to  indulge,  they  can  be  rather  silent  and 
secret  than  otherwise ! Why  is  it  that  for 
one  man,  w ho  jumps  or  screams,  there  are 
many  women  ; is  this  as  if  grace  wts  equal  ? 
How  is  it  that  many  instances  of  women 
who  while  single  are  conspicuous  in  these 
things,  desist  altogether  after  marriage  ? 
Why  is  it,  that  scarce  any  of  our  preachers 
exercise  in  this  way,  if  grace  constrains  ? 
Nay,  when  or  where  did  any  of  the  apostles 
or  fathers  ever  scream  or  jump  or  shout? 
Finally,  how  can  we  as  avow'ed  free  agents, 
who  are  given  to  choose  for  ourselves  in  all 

any  of  ours,  we  must  grant,  or  be  most  arrant  bigots. 
But  none  of  these  know  any  thing  of  religion  in  this 
way  ! How  is  it  then  ? The  time  was  too,  even  among 
ourselves,  when  it  was  not  seen  or  known.  It  began 
in  Virginia,  and  as  I have  heard,  among  the  blacks. 


28 


METHODIST  EKHOK. 


things,  pretend  that  we  have  not  the  con- 
troul  of  our  emotions  ! Our  doctrine  is. 
(i  Heaven  persuades ; Almighty  man  de- 
crees, 

We  have  too,  a growing  evil,  in  the  prac- 
tice of  singing  in  our  places  of  public  and 
society  worship,  merry  airs,  adapted  f;om 
old  songs,  to  hymns  of  our  composing  : often 
miserable  as  poetry,  and  senseless  as  mat- 
ter,! and  most  frequently  composed  and  first 


* See  Charles  Wesley  in  the  appendix,  how  rea- 
dily they  governed  their  emotions,  when  he  declared, 
“ I do  not  think  the  better  for  any  one  for  crying 
out.  Yet  he  adds,  I never  had  more  success  than 
here.” 

t “ Touch  but  one  string,  ‘twill  make  heaven  ring,” 
is  of  this  character.  What  string  is  that  which  can 
effect  this  ! Who  can  give  any  sense  to  it  ? Take 
another  case:  “ Go  shouting  all  your  days,”  in  con- 
nexion with  “ glory,  glory,  glory,”  in  which  go 
shouting  is  repeated  six  times  in  succession.  Is 
there  one  particle  of  sense  in  its  connexion  with  the 
general  matter  of  the  hymn  ? and  are  they  not  mere 
idle  expletives,  filled  in  to  eke  out  the  tunes  ? They 
are  just  exactly  parallel  to  “go  screaming,  jumping, 
(or  any  other  participle)  all  your  days  J 0 splendour , 
splendour .”  Do  those  who  are  delighted  with  such 


METHODIST  ERROR. 


29 


sung  by  the  illiterate  Hacks  of  the  society. 
Thus  instead  of  inculcating  sober  Christi- 
anity in  them  who  have  least  wisdom  to  go- 
vern themselves  ; lifting  them  into  spiritual 
.pride  and  to  au  undue  estimation  of  their 
usefulness  : overlooking  too  the  counsel  of 
Mr.  Wesley,  who  has  solemnly  expressed 
his  opinion  in  his  book  of  hymns,  as  al- 
ready amply  sufficient  for  all  our  purposes 
of  rational  devotion  : not  at  all  regarding 
his  condemnation  of  this  very  practice,  for 
which  among  other  things  he  actually  ex- 
pelled three  ministers  (Maxwell,  Bell  and 
Owen  : see  the  appendix)  for  siDging  “ poor , 
bald,  flat,  disjointed  hymns : and  like  the 
people  in  Wales,  singing  the  same  verse 
over  and  over  again  with  all  their  might  30 
or  40  times,  “ to  the  utter  discredit  of  all 
sober  Christianity neglecting  too,  the  coun- 
sel of  Dr.  Clarke  in  this  matter,  “ never  to 
sing  hymns  of  your  own  composing  in  pub- 
lic, (these  are  also  the  very  words  of  in- 
junction of  our  own  Discipline,  page  82,)  un- 


ihings,  consider  what  delights  them  ? Some  times  too, 
they  are  from  such  impure  sources,  as  I am  ac- 
tually ashamed  to  name  in  this  place. 


30 


METHODIST  ERROR. 


Jess  you  be  a first  rate  poet,  such  as  can 
only  occur  in  every  teu  or  twenty  millions 
of  men;  for  it  argues  incurable  vanity.” 
Such  singing  as  has  been  described,  has 
we  know,  been  ordinarily  sung  in  most  of 
our  prayer  and  camp  meetings  : sometimes 
two  or  three  at  a time  in  succession.  In  the 
mean  time,  one  and  another  of  musical  feelings, 
and  consonant  animal  spirits,  has  been  heard 
stepping  the  merry  strains  with  all  the  pre* 
cission  of  an  avowed  dancer.  Here  ought 
to  be  considered  too,  a most  exceptionable 
error,  which  has  the  tolerance  at  least  of  the 
rulers  of  our  camp  meetings.  In  the  blacks J 
quarter,  the  coloured  people  get  together,  aud 
sing  for  hours  together,  short  scraps  of  dis- 
jointed affirmations,  pledges,  or  prayers, 
lengthened  out  with  long  repetition  choruses. 
These  are  all  sung  in  the  merry  chorus- 
manner  of  the  southern  harvest  field,  or  husk- 
ing-frolic  method,  of  the  slave  blacks ; aud 
also  very  greatly  like  the  Indian  dances. 
With  every  word  so  sung,  they  have  a sink- 
ing of  one  or  other  leg  of  the  body  alter- 
nately ; producing  an  audible  sound  of  the 
feet  at  every  step,  and  as  manifest  a6  the 
Steps  of  actual  negro  dancing  in  Virginia,  &c. 


METHODIST  ERROR.  oi 

If  some,  in  the  meantime  sit,  they  strike  the 
sounds  alternately  on  each  thigh.  What 
in  the  name  of  religion,  can  countenance  or 
tolerate  such  gross  perversions  of  true  reli- 
gion  ! but  the  evil  is  only  occasionally  con- 
demned, and  the  example  has  already  visibly 
affected  the  religious  manners  of  some  whites. 
From  this  cause,  I have  known  in  some 
eamp  meetings,  from  50  to  60  people  croud 
into  one  tent,  after  the  public  devotions  had 
closed,  and  there  continue  the  whole  night, 
singing  tune  after  tune,  (though  with  occa- 
sial  episodes  of  prayer)  scarce  one  of  which 
were  in  our  hymn  books.*  Some  of  these 
from  their  nature,  (having  very  long  repe- 
tition choruses  and  short  scraps  of  matter)  are 
actually  composed  as  sung,  and  are  indeed 
almost  endless.  But  our  Discipline  has  some 
rule  on  this  matter,  page  81,  speaking  of 
cautions  in  singing,  says,  “ they  must  be 
chosen  suitable,  not  too  much  at  once,  and 


* It  is  worthy  of  remark,  that  not  one  of  our  ap- 
pointed hymns  under  the  article  “rejoicing  and 
praise,”  nor  among  the  “ new  hymns,”  have  any 
hymns  of  this  character,  therefore  they  who  want 
them,  mdst,  have  to  forsake  that  standard. 


32 


METHODIST  ERROR. 


seldom  more  than  five  or  six  verses.’7  The 
English  conference  has  resolved  “ that  no 
singing  be  allowed  in  any  of  our  churches 
after  the  public  service,  as  we  thinlc,  say 
they,  singing  at  such  times  tends  to  extin- 
guish the  spirit  of  devotion,  and  to  destroy 
those  serious  impressions,  which  may  have 
been  made  by  the  previous  ministry.  Let 
our  preachers  take  care  to  examine  the 
hymns  which  are  to  be  sung  on  special 
occasions ; and  let  them  reject  all  those 
which  are  not  decidedly  unobjectionable  in 
in  point  of  sentiment  and  poetry,  and  we 
earnestly  recommend  that  our  own  autho- 
rized hymns  be  generally  preferred  for  all 
such  purposes.”  Are  those  who  sing  so  long, 
and  so  incessantly,  (frequently  they  are  very 
young  and  inexperienced  persons)  quite  sure 
they  coutinue  to  sing  with  the  spirit  and  the 
understanding ; and  are  they  able  to  discri- 
minate how  little  of  it  is  of  mere  animal 
spirits  ?*  Are  they  sure  they  have  uot  after- 


* We  will  not  be  willingly  censorious,  but  we 
cannot  forbear  to  hint  at  an  important  fact  in  the 
history  of  sound ; musical  tones  are  capable  of  infu- 
sing themselves  into  our  nerves  with  the  most  plea- 


METHODIST  ERROR. 


S3 

wards  felt  no  undue  weariness  of  the  flesh, 
and  incompetency  to  engage  with  life  and 
animation,  in  the  subsequent  public  devo- 
tions? These  are  sober  questions  which 
their  consciences  should  answer  in  the  fear 
of  (rod,  for  all  things  are  to  be  done  to  his 
glory,  and  most  especially  in  worship. 

If  it  be  just  and  right  for  one,  two  or 
three,  to  jump  and  scream,  to  clap  their 
hands,  and  thump  and  pat  the  floor,  either 
by  stamping  or  by  stepping  the  music,  or  to 
see  saw  their  bodies  to  and  fro,  then  it  is 


surable  emotion  : Scotch  soldiers  can  be  excited  to 
deeds  of  the  most  extravagant  daring,  by  the  mere 
tones  of  their  bagpipe ; our  Indians  are  so  sensible  to 
the  spell  of  their  rude  music,  that  they  affect  their 
bodies  to  its  sounds,  much  like  our  blacks,  until  they 
actually  fall  senseless  to  the  ground  ; most  men  have 
felt  the  influence  of  the  violin,  or  of  martial  music  on 
the  feet ; and  we  all  have  seen  many  of  the  irrational 
creation  strangely  affected  by  the  sounds  of  instru- 
ments. These  facts  are  worth  the  thoughtful  considera- 
tion, of  the  young  and  unreflecting  convert : let  such 
test  their  devotion,  by  trying  for  a time,  if  they 
have  equal  pleasure  in  solemn,  silent  prayer  and  me- 
ditation. It  they  have  not  this  test,  I should  greatly 
fear  that  their  fervour  is  in  part  adventitious  and 
animal. 


Si 


METHODIST  ERROR. 


right  for  all ; and  if  all  should  once  do  it, 
we  cease  at  once  to  be  a “ church  of  peace, 
and  order  as  becometh  the  saints,”  and 
become  the  house  of  “ confusion,”  which 
God  has  said  he  will  not  own  ! Indeed,  what 
edification,  or  decency,  or  order  could  be 
expected  in  such  an  assembly?  We  may 
thank  God,  hitherto,  such  general  emotion 
has  not  been  permitted  ; or  we  should  ere 
now  have  ceased  to  have  had  churches.  Re- 
member the  French  jprophets  and  beware  ! 
Alas  ! alas  ! is  it  nothing  to  these  people — 
who,  to  satisfy  a transient  feeling,  hinder  so 
many  from  joining  our  church — to  consider 
how  many  may  be  barred  out  by  their 
means?  Our  doctrines  are  so  catholic  in 
themselves,  that  I sometimes  suppose  there 
is  scarce  a sincere  thinker  about  religion, 
who  would  not  prefer  us,  but  for  these  hinder- 
ances.  Why  then  does  such  seeming  evil 
prevail?  Let  us  indulge  conjecture.  Is  it 
not  scriptural  to  suppose,  that  Satan  attacks 
and  secures  some  hold,  more  or  less  in  every 
church  ? Such  is  our  imperfection  ! Where 
has  he  his  power  most  in  ours  ? If  we  grant 
lie  has  it  some  where,  and  some  will  be  for 
fixing  it  here,  and  another  there,  may  I not, 


METHODIST  ERROR.  35 

without  uncharitableness,  conclude  he  has 
actually  taken  his  strong  hold  with  us  in 
this  very  thing?  We  admit  he  has  more 
reason  to  assail  and  foil  us  than  those  who 
are  at  ease  in  Zion.*  Behold  the  evil  which 
it  affects  ! What  could  prevent  our  general 
acceptance  among  all  real  worshippers,  but 
this  thing  ! But  say  some,  howT  is  it  if  this 
be  wrong,  that  we  have  so  much  real  re- 
ligion among  us  ? 1 readily  answer,  all  the 
sincere,  though  in  error,  must  be  accepted. 
I actually  knew  a lady  convicted,  and  after- 
wards converted,  by  beholding  Christ  on 
the  cross  in  a Roman  Chapel,  because  her 
heart  then  sincerely  deplored  the  sins  which 
made  her  Saviour  bleed.  The  celebrated 
Rev.  John  Newton,  has  said,  “ I Jcneiv  a 


* Some  of  us  have  such  a predilection  for  our  ex- 
cesses, that  we  have  hardly  free  means  to  shun  the  in- 
fluence of  such  a subtle  enemy,  or  to  judge  of  our- 
selves right  fairly.  We  have  so  often  heard  scrip- 
ture wharped  and  wrested  to  favour  this  bias,  that  we 
have  need  to  drop  many  presentiments  before  we  can 
judge  discriminately.  But  we  may  agree  with  Dr. 
Edwards,  that  “ the  best  evidence  of  grace  is  obedi- 
ence and  good  works,  and  to  have  the  conscious- 
ness that  we  have  steadily  these  words  on  our  side, — 
he  that  hath  my  commandments  and  keepeth  them, 
is  he  that  loveth  me.” 


36 


METHODIST  ERROR. 


man  who  was  excluded  from  *****’s  so- 
ciety, for  known  and  repeated  acts  of  wick- 
edness,  and  yet  after  his  expulsion  he  con- 
tinued preaching,  and  I believe  he  was 
owned  to  the  awakening  not  of  one  or  two, 
but  of  many  sinners ; perhaps  of  many 
scores.”  Nothing  can  be  better  attested, 
than  ihe  fact,  that  evil  or  misled  men,  may 
do  good  by  uttering  truth ; or  that  the  well 
meaning  and  confiding,  contrite  soul,  may 
derive  benefit  from  the  preaching  of  any 
man,  in  whose  doctrine  they  have  implicit 
belief.  Among  ourselves,  we  have  seen 
several  lapsed  ministers  and  members,  ac- 
tually made  a blessing  to  their  hearers.  I 
myself  have  seen  three  of  our  preachers, 
(whose  names  I forbear  to  give,)  who  while 
living  in  concealed  lewdness,  dealt  out  their 
sentiments  with  the  most  fervent  and  wel- 
come reception.  Another,  while  in  secret 
intemperance,  made  his  word  like  a ham- 
mer w herever  he  went.  We  have  seen  among 
the  Baptists,  two  distinguished  Preachers, 
[one  in  New-York  and  one  in  Philadel- 
phia,] and  among  the  Independents  in  Phi- 
ladelphia, another ; all  of  w hom  w hile  living 
in  hidden  sin,  were  considered  by  their 
several  congregations,  as  highly  useful  in 


METHODIST  ERKOK. 


3/ 


their  ministry.  Why  are  such  pollusions  of 
the  sanctuary  occasionally  permitted,  but  to 
admonish,  and  to  convince  us  too,  that  ap- 
pearances and  feelings,  however  specious, 
are  not  the  only  test  of  judgment ; the  golden 
rule,  after  all,  being  this  : “ he  that  keepeth 
my  commandments,  (and  not  he  that  saith 
Lord,  Lord,  most)  is  he  that  loveth  me !” 
We  know  very  well,  that  Lorenzo  Dow 
does  good  where  he  goes,  for  he  is  sincere 
and  finds  some  kindred  minds ; but  we  all 
know  be  is  full  of  fancy,  and  the  prey  of 
imagination,  dreams  and  impressions,  and 
altogether  an  unique  and  unmanageable 
wanderer ; he  may  hit  upon  right,  but  he  is 
also  liable  to  wrong,  because  “ deadness,” 
“and  life”  are  the  two  magic  tests,  by  which 
he  discerns  his  spirits ! He  reminds  us  of 
Cromwell’s  “ particular  faith.”* 

* It  is  a fact  and  a misfortune  too,  that  misled 
men  have  most  zeal,  and  so  recommend  their  ex- 
ertions and  vehemence  to  the  notice  of  the  simple 
hearted,  as  really  better  than  others.  Nay,  they  are 
apt  to  think  so  of  themselves,  and  therefore  act  with 
all  the  assurance  of  absolute  certainty  in  all  they  do. 
Thus  they  often  confirm  their  beholders  in  their  own 
Errors.  The  mistake  in  all  this,  is  this:  such  men. 

D 


38 


METHODIST  ERiROK. 


But  with  all  these  evils,  the  remaining 
good,  in  my  opinion,  much  surpasses  that  of 
any  other  people,  and  therefore  1 am  still 
a Methodist.  Even  the  Scribes  and  Pha- 
risees, bad  as  they  were,  when  sitting  in 
Moses’  seat,  were  allowed  to  be  a blessing  in 
their  teaching,  even  in  the  just  judgment  of 
Christ  himself.  As  Methodists,  we  believe 
in,  and  seek  after  more  of  the  spirituality  and 


who  feel  so  much  of  some  kind  of  spirit,  take  it  for 
granted,  that  God  will  not  suffer  them  to  run  into 
error,  especially  in  helping  his  own  work.  Thus 
hoping  he  will  send  his  angel,  or  work  some  miracle 
to  set  them  right  when  wrong.  This  now,  is  the 
source  of  much  of  the  evil;  and  is  in  truth,  down- 
right presumption.  However  specious  it  may  seem, 
it  is  actually  requiring  Deity  at  our  puny  hands,  to  un- 
do his  own  perfect  work  ! “ The  law  and  testimony” 
he  has  given,  “ as  sufficient  for  all  our  reproof  and 
correction  in  righteousness:”  and  the  misled,  too 
zealous  to  abide  by  its  sober  rules  and  restraints,  vir- 
tually say,  good  God  “ indulge  our  feeble  frames,"’  in 
this  and  this  ! We  think  we  find  such  and  such,  new 
ways,  do  really  help  thy  cause,  &c.  Is  not  his  answer 
universal  to  such  ? “ If  any  man  teach  any  other  doc- 
trine let  him  be  accursed,”  i.  e.  cast  out  as  evil;  as 
injurious.  Oh  ! Lord  our  God,  make  us  sober  Chris- 
tians, “ always  inclined  to  thy  statutes  and  ordi- 
nances.” 


METHODIST  ERROR.  S9 

power  of  religion  in  the  soul,  than  most  other 
people.  We  expect  and  insist  upon  frequent 
spiritual  births  : and  our  precepts  as  left  by 
Mr.  Wesley,  surpass  any  other  present 
church  for  holiness  of  living.  But  for  our 
excesses,.  “ which  an  enemy  hath  done,” 
1 verily  believe,  that  at  this  time,  all  other 
people,  not  now  otherwise  engaged,  who 
like  holy  living,  would  be  of  us.  Oh,  how 
immense  then  is  our  loss  ! who  can  number 
it ; and  oh ! what  have  we  gained  in  ex- 
change ! Tell  it  not  in  Gath! 

Will  these  things  be  permitted  to  con- 
tinue ? 1 trust  God  will  yet  give  us  wisdom 
to  avoid  them  : and  moreover,  that  he  will 
give  all  our  rulers  to  know,  and  do  aright. 
I do  suspect  the  root  of  the  evil  is  in  some 
of  them.  As  men,  they  are  also  partakers  of 
the  fallen  nature  ; and  in  their  degree  “ men 
of  like  passions  with  ourselves.”  They 
sometimes  have  their  glory  to  share,  and 
their  popularity  to  sustain.  Some  of  them 
no  doubt  feel,  that  they  are  susceptible  of 
that  pleasure,  which  comes  from  connecting 
their  name  with  a good  report  of  “ revival,” 
at  conference.  “ Man  pays  homage  to  man.” 
For  instance,  where  is  the  man,  now,  who 


METHODIST  EK120K. 


iO 

with  the  spirit  of  Fletcher,  [see  the  appen- 
dix,]  is  williug  “ to  stand  in  the  gap,  and  by 
sacrificing  himself,  shut  this  immense  abyss 
of  enthusiasm.”  If  all  our  ministers  were 
considerate  and  faithful  enough,  publicly 
and  privately  to  instruct  and  declare,  as 
Charles  Wesley  did,  [see  the  appendix.]  that 
there  was  no  religion  in  the  abstract,  in 
jumping,  screaming,  loud  shouting,  and  other 
noisy  acclamations  and  actions  ; and  that  in- 
deed it  injured  some  and  prejudiced  many  ; 
and  if  tolerated  at  all,  it  must  be  as  an  uu- 
amiable  and  extorted  appendage  of  religious 
feelings,  we  should,  I think,  accomplish  a 
great  desideratum  indeed  ; and  so,  soon  see 
our  churches  governed  with  the  “ peace  that 
hecometb  the  saints,”  with  no  less  of  vital 
piety  ; and  certainly  with  much  more  gene- 
ral acceptance  to  all  those  whom  our  general 
faithful  manner  of  preaching  aicakens,  but 
which  hitherto  have  fled  to  other  churches^ 


* We  learn  from  Lorenzo  Dow’s  Journal,  that 
■‘the  English  connexion  in  general,  are  determined 
to  prevent  noise,  as  appears  both  from  their  conduct 
and  from  their  publications  in  the  Magazine.”  He 
further  adds,  “ I saw  Adam  Clarke  at  the  conference 


METHODIST  ERROR. 


41 


Indeed  I have  known  some,  who  being 
urged  to  excuse  this  evil,  to  screen  their 
names,  as  abettors  of  false  doctrines,  have 
“ sought  out  many  inventions,”  and  have 
il  wrested  the  Scriptures,”  from  their  obvious 
context , rather  than  grapple  with  the  wild 
prejudices  of  a few  of  the  people.  Ah  ! ye 
ministers,  disregard  your  popularity,  in  this 
thing  be  faithful,  be  vigilant,  “ sober,  blame- 
less, having  a good  report  of  those  who  are 
without :”  u let  no  man  despise  thee.”  Mark 
what  the  wise  and  good  Dr.  Clarke  has 
given  us  for  your  instruction,  in  his  book  of 
u Advice  to  Preachers,”  a book  which  I am 
sorry^is  not  in  your  hands  : “ make  a con - 
science  to  give  the  literal  meaning  to  the 


in  July  1806 — he  told  me,  (when  speaking  of  the 
nature  of  revivals  at  American  camp  meetings,  about 
which  he  appeared  well  informed,  but  not  friendly 
to)  that  he  was  at  first  in  the  spirit  of  the  great  re- 
vival in  Cornwall,  and  felt  opposed  to  some  of  those 
who  then  spoke  of  impropriety  and  wild  fire , but 
now  he  saw  better.  His  mind  seemed  fixed  to 
the  old  system  order.  When  I heard  him  pray  in 
public,  he  grew  somewhat  fervent,  and  there  began  a 
move  among  the  people,  he  then  seemed  to  lower  as 
if  to  ward  off  the  move,  to  prevent  a noise.” 


42 


METHODIST  KRROE. 


people.  This  is  a matter  of  great  and  so- 
lemn importance.  To  give  God’s  word  a 
construction  he  has  not  intended,  is  awful 
indeed  ! By  not  attending  to  this,  heresies, 
false  doctrines  and  errors  of  all  kinds,  have 
been  propagated  and  multiplied.”  And 
speaking  of  allegorical  preaching  first  intro* 
duced  by  Origen,  he  says,  u this  deceitful 
handling  of  the  word  of  God,  is  degrading 
to  the  dignified  doctrines  of  the  gospel ; by 
it  no  rational  conviction  was  ever  produced, 
and  no  truth  was  ever  proved.” 

How  often,  after  this  manner,  have  we 
seen  passages  forced  from  their  sense  and 
context,  to  prop  up  a favourite  notion  disillu- 
sion ! Thus  to  countenance  jumping , the 
case  of  David,  and  the  lame  man  in  the 
gospel,  are  standing  texts.  But  it  is  plain 
from  the  context,  that  their  cases  offer  us  no 
rules  of  worship ; they  are  records  of  his- 
torical facts,  and  the  manner  of  their  deport- 
ment are  necessarily  connected  with  the  two 
far  greater  events,  the  return  of  the  Ark  and 
the  miracle  of  healing.  If  David  was  for 
our  example  in  this  case,  then  why  do  we 
not  dance  and  blow  the  trumpet  also?  And 
if  the  lame  man  leaped,  because  his  limbs 


METHODIST  ERROR. 


43 

were  restored,  that  he  might  be  able  to  use 
them,  and  he  actually  uses  them  forthwith 
according  to  their  natural  use,  this  urges  no 
argument  for  our  worship,  unless  it  was 
also  shown,  that  when  in  the  temple  at  his 
devotions , he  actually  jumped  only,  until,  as 
in  our  cases,  he  fell  down  exhausted.  But 
the  obvious  truth  is,  that  in  both  cases,  they 
acted  thus  because  they  were  on  the  high 
way , and  were  of  necessity  in  actual  pro- 
gressive motion — and  their  gladness  made 
them  use  their  feet  and  limbs  more  vehemently. 
Their  action  was  for  themselves,  and  their 
praise  was  for  God  ! To  show  still  further 
the  perversion  of  the  scriptures  to  some  men’s 
uses,  it  may  here  be  remarked,  that  we 
have  again  and  again  heard  it  said,  even 
from  the  pulpit,  that  Michal,  David’s  wife, 
was  smitten  with  barrenness,  because  she 
was  offended  at  David’s  exposure  of  his 
person  in  his  exeess  of  exercise ; thus  in- 
timating, that  her  exceptions  were  punished 
of  God ; and  holding  up  the  terror  of  this 
example  interrorum  to  the  uninformed  of  our 
day,  so  as  to  cause  their  quiet  acquiescence 
in  present  excesses.  Now  where  is  the  evi- 
dence of  all  this  ? But  is  it  not  plain,  that  her 


METHODIST  ERROR. 


44 

offence  was  not  against  God,  but  against 
the  dignity  and  honour  of  the  king,  “ chosen 
before  her  father  and  her  house  :”  and  does 
not  David  himself  say,  he  will  “ therefore” 
be  honoured,  i.  e.  received,  by  her  maids, 
and  she  herself  should  no  longer  hold  her 
relation  as  wife  ? “ Of  them  shall  I be  had 
in  honour,  therefore,  Michal  the  daughter  of 
Saul,  had  no  child  until  the  day  of  her 
death,”  2 Samuel  vi.  23.  It  is  not  even  in- 
sinuated, that  Michal  was  offended  at  the 
religious  procession,  (30,000  of  whom 
shouted  with  trumpets  and  timbrels)  but  at 
the  king  of  Israel,  for  his  personal  indeco- 
rum. Nor  is  such  severity,  against  offen- 
ders of  the  honour  and  dignity  of  the  king, 
uncommon  in  the  bible  ; king  Ahasuerus,  by 
the  decree  of  his  lords  and  nobles  dethroned 
Queen  Vashti,  solely,  because  she  excused 
herself  but  once  from  the  presence  of  the 
king.  And  David  slew  the  men,  who  from 
motives  of  affection,  brought  him  the  head 
of  his  enemy  king  Saul ; giving  as  his  reason, 
that  they  had  not  regarded  “ the  Lord’s 
anointed  ;”  most  probably,  the  homage  which 
was  due  to  the  king,  and  the  reasons  of  it, 
are  not  now  sufficiently  known  to  us.  But 


METHODIST  ERROR. 


45 


we  herein  perceive,  if  we  will,  wherein 
Michal  gave  her  offence. 

In  connexion  with  all  the  preceding  gene- 
ral views,  the  reader  is  now  requested  to 
turn  his  mind  to  the  perusal  of  the  several 
concurrent  articles  in  the  appendix,  from 
the  pens  of  John  and  Charles  Wesley,  John 
Fletcher,  Edwards,  Clarke,  &c.  And  let 
us  read  their  wise  admonitions  as  gracious 
legacies  to  us  their  heirs  and  successors,  not 
being  “heady  or  self-willed,”  but  “ teach- 
able and  gentle,”  receiving  “ reproof  in 
meekness.”  Considering,  that  if  God,  who 
sent  us  great  men  to  be  our  leaders,  has  not 
acquainted  them  with  any  of  these  exercises 
in  themselves,  (but  has  in  various  instances 
led  Mr.  Wesley  in  particular  to  ascribe 
them  to  evil  agencies,)  we  may  surely  be 
safe  in  discrediting  them.  Knowing  this  too, 
that  such  Apostles  in  the  great  revival  of  the 
eighteenth  eentury,  were  given  to  us  in  much 
mercy,  both  as  example  and  precept  S 


46 


METHODIST  ERROR. 


CHAPTER  III. 

Scriptures  of  the  old  Testament  considered  in  de- 
tail, being  those  which  have  been  adduced  by  some, 
as  countenancing  religious  bodily  exercises,  and 
other  strong  manifestations  of  the  passions. 

IT  is  the  practice  of  the  Scriptures  to 
speak  in  the  characteristic  language  of  the 
people  to  whom  they  were  first  delivered ; 
and  as  they  were  first  delivered  to  the  people 
of  the  East,  who  to  this  day  abound  in  ex- 
travagant metaphors,  in  our  sense  of  judg- 
ing ; they  are  therefore  extremely  figurative, 
sometimes  to  obscurity ; and  abound  with 
constant  reference  to  familiar  objects  of 
sense,  for  its  comparisons  and  illustrations. 
I think  the  Jews,  from  this  cause,  were  ac- 
customed to  hyperboles  of  speech.  I expect 
too,  they  were  naturally  vehement,  passionate 
and  giddy,  some  what  like  we  see  the 
French,  if  compared  with  ourselves  in  the 
present  day  : I expect  therefore,  that  in  their 
public  assemblages  and  processions,  (.like 
the  Greeks  too,)  they  were  so  lively  in  their 
sensations,  as  to  shout,  and  leap,  and  dance * 


METHODIST  ERROR. 


4? 


and  clap  their  hands,  if  joyful;  or  if  sor- 
rowful, to  rend  their  garments  (a  very  silly 
thing!)  to  put  on  sack  cloth,  to  cast  dust 
upon  their  heads,  and  to  howl!  All  these 
things  have  been  manifested  on  occasions  far 
from  religious.  This  was  in  the  natural 
temperament  of  the  people  : see  John  Char- 
din, in  speaking  of  the  genious  of  the  people 
of  Asia,  says  “ their  sentiments  of  joy  or 
grief,  are  properly  transports ; and  their  trans- 
ports are  ungoverned,  excessive  and  truly 
outrageous.  When  any  one  returns  from 
a long  journey,  or  dies,  his  family  burst  into 
cries  that  may  be  heard  twenty  doors  off’ — 
and  this  is  renewed  at  different  times,  and 
continues  many  days,  according  to  the  vi- 
gour of  the  passion.  Sometimes  they  cease 
all  at  once,  and  then  begin  as  suddenly,  with 
a greater  shrillness  and  loudness,  than  one 
could  well  imagine.”  The  language  of  in- 
spiration in  the  old  Testament  part  of  the 
bible,  is  addressed  to  the  characteristic  man- 
ners and  habits  of  such  a people.  They 
were  a gross  people  in  many  things ; their 
religion  too  was  addressed  to  the  external 
senses,  and  with  all  they  were  an  illiterate 


43 


METHODIST  ERROR. 


people.*  These  premises  will  account  for 
much  of  the  scripture  phrases — such  as ; “ 0 
clap  your  hands  all  ye  people — clap  your 
hands  ye  hills — her  saints  shall  shout  aloud 
for  joy — cry  out  and  shout,  for  great  is  the 
Holy  one — rejoice  ye  righteous,  and  shout  for 
joy — let  the  saints  be  joyful,  &c. — sing  aloud 
upon  your  beds — let  the  high  praises  of  God 
be  in  thy  mouth,  and  a two-edged  sword  in 
thy  hand — praise  the  Lord  in  the  dance — let 
the  floods  clap  their  hands — let  the  hills  be 
joyful  together  ; let  the  isles  be  glad — let  all 
the  trees  of  the  wood  rejoice — skip  ye  little 
hills.”  Sucli  expressions,  we  perceive,  are 
very  high  wrought  metaphors,  and  are  ac- 
counted for  by  their  being  all  composed  as 
poetry,  and  were  sung  by  the  people  with 
musical  accompaniments.  “ Poetic  license,” 
has  now  become  proverbial , and  all  admit, 
that  much  imagery  is  essential  to  good 
poetry.  The  Eastern  people,  we  know,  to 
this  day,  use  the  most  extravagant  tropes 
and  other  figures  of  speech.  The  psalms, 
(which  literally  mean  hymns  to  be  sung,) 

* ,L.ook  into  Dr.  Clarke’s  Manners  and  Customs  o? 
the  Ancient  Israelites. 


METHODIST  EJUiOIi. 


-i9 


contain  generally  prayers,  praises,  exhorta- 
tions and  prophecies;  and  for  this  latter 
cause,  many  passages  were  then  sung  with 
musical  instruments  in  worship,  of  which 
we  now  know  the  import  and  they  did  not ; 
and  indeed  all  the  sensible  religion,  which 
they  express,  was  perhaps  more  indicative 
of  the  comforts  of  the  Holy  Ghost,  which 
should  he  revealed  in  conversions  in  the 
gospel,  than  any  thing  which  the  singers 
of  that  day  understood.  Thus  David  says, 
“ 1 will  open  my  dark  sayings  on  the  harp.” 
Sometimes  the  tenor  of  the  song  was  to  ex- 
cite the  musicians  themselves  to  their  best 
musical  exertions.  Thus  the  Sist  psalm,  by 
Asaph,  is  addressed  to  the  chief  musician,  and 
seems  ostensibly  to  tell  him  by  way  of  pre- 
lude, how  his  band  should  execute  the  ser- 
vice of  the  day:  and  the  tenor  of  the  whole, 
shows,  that  it  was  composed  for  the  purpose 
of  celebrating  the  “ feast  of  blowing  the 
trumpets,”  which  w7as  on  the  first  day  of  the 
seventh  month.*  Thus  the  song  runs  : “Take 
a psalm  or  hymn,  and  bring  hither  the  tim- 
brel, the  pleasant  harp,  with  the  psaltry : sing 


See  Lev.  xxiii.  and  Numb.  xxix. 
E 


50 


METHODIST  ERROR. 


aloud  unto  God  our  strength  : make  a joyful 
noise  unto  the  God  of  Jaeob,  &c.”  Almost  all 
the  psalms,  show  by  their  head  lines,  that 
when  composed,  they  were  sent  to  a special 
band  to  be  by  them  played  on  instruments, 
and  sung  in  the  worship.  In  this  way  we  have 
many  occasional  psalms  to  celebrate  public 
acts  : the  68th  is  to  commemorate  the  return 
of  the  ark.  The  three  or  four  last  psalms, 
are  composed  entirely  for  purposes  of  thanks- 
giving and  praise:  thus  the  19Sth,  is  in- 
tended to  celebrate  the  felicity  of  David’s 
then  kingdom  : and  he  calls  upon  dragons, 
and  all  deeps,  and  fire,  and  hail,  aud  snow,  to 
praise  bis  God.  The  poetic  sense  of  these, 
and  other  like  hymns,  are  poetically,  and 
beautifully  run  into.  English  verse,  by  Dr. 
Watts.  They  indeed  excite  to  thanksgiv- 
ing aud  praise,  but  they  no  more  intend  by 
them,  that  which  should  attend  their  literal 
observance,  shouting,  clapping  our  bands, 
or  skipping,  than  that  we  should  take  “ a 
. two-edged  sword  into  our  hand,”  “ gird  a 
sword  upon  the  thigh,  lick  the  dust,  make 
a no  se  like  a dog,  purge  with  bvssop,  be- 
come like  a wheel,”  or  that  wre  should  “ keep 
silence because  he  hath  said,  (f  the  Lord 


METHODIST  ERROH.  51 

is  in  his  holy  temple,  let  all  the  earth  keep 
silence or,  “ he  still  and  know  that  I am 
God  for  it  is  also  said,  “Our  God  shall 
come,  and  not  keep  silence.” 

But  notwithstanding  these  necessary  checks 
which  I have  just  made  to  misinterpretations, 
let  no  one  imagine  lam  aversefrom  the  lively 
and  sensible  affections  of  true  religion ; I 
am  a decided  advocate  for  a religion,  that  is 
perceived  and  known  by  its  feelings  : and  I 
doubt  not,  no  part  of  the  Scriptures,  making 
due  abatement  for  the  metaphors,  so  clearly 
show  the  characteristic  joy  and  gladness  of 
Christianity,  the  spirit  of  praise,  fervour  of 
prayer,  and  vehemence  of  devotion,  than  the 
psalms  actually  present.  I wish  to  under- 
stand them  too,  as  being  a part  of  those 
“ parables  and  dark  sayings,”*  which  pro* 
phets  and  kings  desired  to  see,  and  could 
not ; and  which  were  fulfilled  in  the  apostle’s 
time,  and  described,  as  I am  willing  to  sup* 
pose,  by  St.  Peter, f saying,  61  ye  receive  the 
salvation  of  your  souls,  by  believing,  (in 
him,  who  has  just  ascended)  with  joy  un- 
speakable and  full  of  glory  “ which  sal- 

* See  Psalms , chap,  lxxviii.  t 1 Peter,  i.  chap. 


52 


METHODIST  EKKOU. 


vation  the  prophets  have  enquired  into  aud 
searched  diligently ; who  prophesied  of  the 
grace  that  should  come  unto  you,  and  unto 
whom  it  was  revealed,  that  not  unto  them- 
selves, but  unto  us,  they  did  minister  the 
things  whieh  are  now  reported  unto  you 
ivith  the  Holy  Ghost  sent  down  from  heaven, 
which  things,  too,  the  angels  desire  to  look 
into.”  All  these  things  I do  verily  believe 
are  as  much  affirmed  of  psalms  as  of  any 
part  of  the  Bible  : but  the  apostle  also  adds, 
a caution  in  adopting  all  their  literal  import, 
for  he  says,  “wherefore,  gird  up  (i.  e.  tie 
up,  restrain)  the  loins  of  your  mind,  be  sober, 
(i.  e.  according  to  reason)  not  fashioning 
(i.  e.  conforming)  yourselves  according  to 
the  former  lusts  (oid  time  affections  for  ex- 
travagance, &c.)  in  your  ignorance  (for  now 
you  are  to  know  better)  but  be  ye  holy  in  all 
manner  of  conversation,  for  the  conversation 
(conduct)  of  your  fathers  was  vain,  i.  e.  idle, 
useless:  They  in  general  sung  “ the  latter 

day  glory  that  should  be  revealed,”  with 
pomp  and  glory — but  understood  it  but 
little. 

With  these  views,  I expect  and  desire, 
Christians  to  feel  the  love  of  God  in  their 


METHODIST  ERROR. 


hearts  : that  it  will  actually  break  forth  too 
in  public  praises  : — <e  Praise  is  comely  for 
the  upright,”  when  made  iu  a comely  man- 
ner. So  far,  from  desiring  to  hide  our  affec- 
tions and  feelings  of  actual  happiness,  I 
wish  them  so  to  be  made  known,  by  such  as 
feel  the  spirit  to  do  it  right,  that  unbe- 
lievers, only  by  seeing  the  manner  of  them, 
maybe  convinced.*  1 feel  persuaded,  when 
they  proceed  from  the  spirit  of  truth,  they 
cannot  fail  to  convince  bystanders  and  gain- 
sayers.  But  to  effect  all  this  desired  object, 
our  proceedings  must  be  different ; and  the 
great  desideratum , in  my  opinion,  lies  in  the 
absolutely  indispensable  restraints  and  go- 
vernments, so  positively  enjoined  by  St. 
Paul.  Has  he  not  said,  as  from  the  spirit 
of  God  too,  “ let  all  things  be  done  decently 
and  in  order — let  all  be  done  unto  edifying, 
for  God  is  not  the  author  of  confusion,  but 
of  peace,  as  in  all  the  churches  of  the  saints.” 
Repress  then,  the  enthusiastic  notion,  that; 


* From  this  cause  no  meeting  is  so  convincing  as 
a love  feast,  where  each  person  gives  a reason  for  the 
faith  that  is  in  him — and  I wish  they  were  more 
public. 


54)  METHODIST  ERROP* 

grace  comes  so  powerful  to  the  saiuts,  as 
not  to  be  restrained  within  the  limits  of  de- 
cency and  order.  Allow  and  urge  too,  that 
free  agents  may  govern  themselves — teach 
that  holy  men  may  restrain  the  spirit,  so  as 
to  speak  one  by  one;  and  until  occasion 
offers,  to  hold  their  peace,  although  they 
have  a spirit  to  speak  ; “ for  the  spirits  are 
subject  to  the  prophets,*7  i.  e.  preachers. 
Then  we  may  expect  to  see,  on  many  proper 
occasions,  saints  actually  praising  God  iu 
the  great  congregation ; not  with  unintelli- 
gible shrieks,  or  violent  jumpings,  but  as  I 
have  sometimes  witnessed,  by  a short  clear, 
and  rapturous,  declaration,  in  rational  words, 
of  the  fuluess  of  their  joy  and  gladness. 
Such  a person,  even  springing  up  and  mak- 
ing his  case  known,  would  present  such  a 
countenance  of  truth,  as  would  convince. 
If  on  the  other  band,  we  see  a person 
earnestly  weeping  and  praying,  under  a 
sense  of  sin,  yet  visibly  striving  to  observe 
Paul's  rules  of  restraint,  we  should  per- 
ceive, if  we  atteuded  to  them  closely,  that 
they  were  actually  iu  affliction  and  grief. 
If  afterwards  w e can  see  such  a person  de- 
livered, and  he  shows  his  joy  by  expressing 


METHODIST  ERROR. 


in  words  his  thankful  state  and  happiness, 
lie  then  acts  to  edification : — and  the  be- 
holders say,  God  is  in  it  of  a truth.  It  is 
very  remarkable,  that  grace  on  such  occa- 
sions unseals  the  dumb  tongues,  and  enables 
his  saints  to  give  him  real  praise  before 
men.  But  to  make  all  this  edifying,  men 
must  show  by  words  and  actions,  that  they 
are  actually  urged  and  supported  too,  in  all 
they  do  and  say,  by  a spirit  of  wisdom. 
The  most  ignorant  and  unlettered,  some- 
times in  this  way,  prove  the  preternatural 
wisdom  best.  But  if  on  the  other  hand,  there 
be  no  spirit  of  interpretation  (i.  e.  of  expla- 
nation) in  some,  “ let  them,  however  moved, 
keep  silence  in  the  church,  and  let  them 
speak  to  themselves  and  to  God,”  to  the 
end,  “ that  all  may  learn,  and  all  may  be 
comforted.”  Finally,  says  St.  Paul,  “ if 
any  man  think  himself  spiritual,  let  him  ac- 
knowledge that  these  things  are  the  com- 
mandments of  the  Lord  !”  But  “ if  ye  ob- 
serve not  these  things,  and  there  come  in 
those  that  are  untaught,  will  they  not  say 
ye  are  mad  /”  meaning  thereby,  that  they 
would  be  justified  in  thinking  so ; — and  we 
be  justly  shamed  “by  those  who  are  with - 


56 


METHODIST  ERROR. 


out.”  By  such  scriptural  restraints,  we 
should  hope  to  repress  hypocrisy  ; for  now, 
those  that  have  only  lungs  and  action,  can 
appear  as  saints : but  if  they  had  “ to  give 
a reason  for  their  faith,”  to  every  extra  ac- 
tion, they  would  very  soon  betray  their 
spirit. 

That  many  of  old  time  could  not  possibly 
know  the  sense  of  many  things  they  heard, 
and  yet  were  excited  to  commemorate,  we 
may  learn  from  such  prophecies  as  these — 
thus:  Zach . ix.  9.  “ rejoice  greatly,  daughter 
of  Zion ; shout,  O ! daughter  of  Jerusalem  ; 
behold  thy  king  cometh  to  thee,  &c.” — and 
in  Isaiah  xii.  6,  “ Cry  out  and  shout,  for 
great  is  the  holy  one  in  the  midst  of  thee.” 
Now  these  prophetie  verses,  were  verified, 
in  that  **  the  whole  multitude  of  the  disci- 
ples began  to  rejoice,  and  praise  God  with 
a loud  voice : and  because  the  Pharisees 
rebuked  him,  Jesus  said,  if  these  should 
hold  their  peace,  the  stones  would  cry  out,” 
Luke  xix.  37.  Now  even  this  last,  is  not 
commanded  as  an  example,  but  is  given  as 
the  fact : the  fact  had  to  be,  because  it  was 
predicted  in  its  general  circumstances  Many 
may  then  have  shouted , as  they  were  accus- 


METHODIST  ERROR. 


57 


tomed  to  do  in  other  processions  and  trium- 
phal entries  : — all  Israel  shouted  (80,000) 
when  David  led  up  the  ark  ; — but  all  Israel 
was  never  all  holy.  They  were  wont  to 
shout  for  a king  in  tiie  camp — they  shouted 
in  the  battle  array — they  shouted  equally 
in  false  worship  : the  people,  when  they 
heard  the  wicked  Herod,  e(  gave  a shout, 
saying,  It  is  the  voice  of  a God  and  not  of 
a man  \”  they  all  shouted  when  they  had 
made  them  a golden  calf ! so  too,  the 
people  of  Lycaonia,  said  of  Paul  and  Bar- 
nabas, i(  lifting  up  their  voices , the  gods 
have  come  down  to  us  !”*  Finally,  we  are 


* It  ought  to  be  observed  by  those  who  contend 
for  shouting  in  a literal  sense,  that  the  term  itself, 
conveys  us  no  sense  of  the  triumphant  words  which 
any  given  shout  expressed ; and  therefore,  it  is  not 
perceived  how  the  scriptures  can  be  said  to  be  imitat- 
ed by  them.  For  instance,  the  “ shout  of  a king,*’ 
was  probably,  “ God  save  the  king!”  Among  our- 
selves, we  perceive,  that  when  we  speak  of  one  who 
« shouted  greatly,”  we  are  not  thereby  informed 
what  sentiment  his  shout  comprised.  Such  a shout, 
as  with  which  the  angels  saluted  the  shepherds,  was 
indeed  a welcome,  shout — “ Peace  on  earth  and  good 
will  to  men  !”— But  that  some  of  our  empty  noise, 


58  METHODIST  ERROR. 

at  least  sure,  from  the  sequel,  that  many  of 
those  who  rejoiced  at  Christ’s  entry  into  Je- 
rusalem, knew  him  only  as  their  temporal 
prince  and  deliverer,  and  soon  afterwards 
cried,  Crucify  him,  crucify  him.  The  most 
that  Jesus  intimates  is,  that  their  sensibili- 
ties were  real;  and  even  this  he  speaks  in 
terms  of  hyperbole , I suppose. 

On  the  other  hand,  troubles  in  scripture 
are  expressed  some  what  thus : “ Gird 
yourselves  and  lament,  ye  priests  ; howl  ye 
ministers  of  the  altar,  for  the  offerings  is 
withholden  from  the  house  of  your  God.” 
Now  what  minister  does  howl  because  his 
people  neglect  his  preaching,  and  the 
house  of  God? — Another  says,  (t  cast  dust 
upon  thy  head,”  another  prophet  says, 


which  has  been  cheered  as  shouting,  is  any  tiling  like 
commended  scripture — shouting,  “ is  what  demands 
a doubt.”  The  term  shout,  occurs  but  once  in  the 
whole  Christian  dispensation  of  the  bible,  and  that  was 
the  sinful  shout  of  Herod’s  audience.  Dr.  Clarke, 
has  satisfactorily  shewn,  that  the  shout,  mentioned, 
1 Thess.  iv.  16.  should  have  been  translated  a com- 
mand— of  arise  ye  dead  ! uttered  like  the  voice  of  an 
archangel  and  the  sound  of  a trumpet. 


METHODIST  EUltOK. 


59 


11  sigh,  oh  ! son  of  man,  with  the  breaking  of 
thy  loins,  because  of  the  evil  that  shall  come 
upon  thee :”  David  says,  “ I am  poured  out 
like  water,  and  my  bones  are  out  of  joint — 
and  my  heart  is  melted  in  my  bowels.” 

Thus  have  I shown,  the  general  impas- 
sioned manner  of  ancient  expressions  and 
gestures,  both  by  showing  how  they  ordina- 
rily rejoiced,  and  how  they  mourned.  But 
I have  seen  some  persons,  again  and  again, 
quote  such  scriptures  as  are  last  mentioned, 
as  exemplifying  rules  for  our  convictions  ! 
what  distortion  of  the  contexts!  Joel  i.  11. 
13,  is  manifestly  predicting  the  coming  fate 
of  Jerusalem,  and  speaks  of  the  necessary 
discontinuance  of  the  usual  altar-services, — ■ 
and  the  “ breaking  of  the  loins,”  is  to  be 
caused  by  “ the  tidings,”  of  a great  army, 
which  was  to  subdue  them.  When  we  see 
men  thus  willing  to  deceive  themselves,  it  is 
scarcely  possible  they  should  fail  to  mislead 
others ! — 

I will  now  proceed  to  redeem  my  promise^ 
to  consider  such  of  the  old  Testament  pas- 
sages in  detail,  as  are  supposed  to  bear  upon 
the  religious  exercises  in  question. 


60  METHODIST  ERROR. 

Isaiah , lxii.  6,  7.  “ I have  set  watchmen 
upon  thy  walls,  oh  ! Zion,  which  shall  never 
hold  their  peace  day  or  night.  Ye  that  make 
mention  of  the  Lord,  keep  not  silence,  and  give 
him  no  rest,  till  he  establish,  and  till  he  make 
Jerusalem  a praise  in  the  earth.” 

Now  all  this  is  highly  figurative  prophecy, 
and  so  much  so,  that  its  import,  except  as 
we  can  develope  it  by  its  supposed  likeness 
to  subsequent  events,  is  no  more  intelligible, 
than  the  Revelations.  Osterwald  says, 4*  the 
prophet  here  speaks  in  the  person  of  the 
Messiah:  and  declares,  that  he  will  never 
cease  interceding  with  God,  till  the  re- 
demption of  Israel.”  Some  of  the  Metho- 
dists, say  these  are  their  ministers  ! It  may 
first  relate  to  the  rebuilding  of  Jerusalem, 
when  the  watchmen  actually  worked  at,  and 
defended  the  walls  from  the  enemy.  It  may 
too  invite  the  then  priests  to  call  steadfastly 
on  the  Lord,  till  he  actually  re-establishes 
the  walls  and  the  great  Temple  : and  if  the 
prophecy  be  double,  it  may  prefigure  the 
diligence  and  vigilance  of  the  apostles,  that 
should  come  in  the  gospel.  The  Univer- 
salists  urge,  that  the  whole  chapter  pleads 
for  the  entire  restoration  of  Israel,  and  then 


METHODIST  EKKOH. 


61 


the  land  shall  be  called  Bulah.  All  these 
things  was  a vision  of  Isaiah,  before  the 
captivity  by  Nebuchadnezzar. 

Ezekiel,  xxi.  6,  7.  “ Sigh,  therefore,  thou 
son  of  man,  (i.  e.  the  prophet)  with  the  break- 
ing of  thy  loins,  and  with  bitterness  sigh  before 
their  eyes : — And  it  shall  be  when  they  say, 
wherefore  sighest  thou  ? that  thou  siialt  an- 
swer,— for  the  tidings  ; because  it  cometh  : and 
every  heart  shall  melt,  and  all  hands  shall  be 
feeble,  and  every  spirit  faint,  and  all  knees 
shall  be  weak  as  water : behold!  it  shall  be 
brought  to  pass.” 

I have  already  cursorily  referred  to  the 
above  scripture,  but  it  seems  to  require  some 
further  notice  in  this  place,  because  the 
words  as  they  stand,  have  been  so  very 
characteristic  of  some  people’s  notions  of  re- 
ligious emotion  now  a days,  that  they  have 
again  and  again  been  pressed  into  the 
service  of  such.  But  this  whole  text,  if  re- 
ferred to  the  context,  is  very  plainly  told  to 
be  of  quite  another  import;  and  although 
expressed  under  terms  extremely  hyperbo- 
lical, clearly  enough  informs  us,  that  Jeru- 
salem shall  soon  experience  the  desolations 
p 


62 


METHODIST  ERROR. 


of  war.  Ezekiel  was  actually  writing  to 
his  fellow  captives  in  Babylon,  to  reconcile 
them  still  to  abide  there,  and  not  to  desire, 
as  they  were  wont  to  do,  to  join  their  kin- 
dred in  Jerusalem  ; “ because  of  the  tidings,” 
which  he  prophetically  foresaw  was  again  to 
befall  that  city.  He  therefore  goes  on  to 
tell  the  “ land  of  Israel,”  that  God  says, 
“ I am  against  thee,  and  will  draw  forth 
my  sheath,  and  will  cut  off  from  thee,  the 
righteous  (mark  this !)  and  the  wicked.” 
Say,  a “ sword , a sword  is  sharpened.”  In 
short,  the  sword  is  the  key-word  to  the  whole 
of  the  preceding  violent  affections  of  the 
body  ! 

Ezekiel  xxxiii.  Son  of  man  (i.  e.  the 
prophet)  speak  to  the  children  of  Israel  and 
say,  when  I bring  the  sword  upon  the  laud, 
if  they  take  four  men  of  the  coast,  and  set 
them  for  their  watchmen  ; if  when  he  seeth 
the  sword  coming,  he  blow  the  trumpet,  and 
warn  the  people, — then  he  that  taketh 
warning  shall  deliver  his  soul — he  that 
doth  not,  his  blood  shall  be  upon  his  own 
head,  &c.  I have  set  thee  as  a watchman, 
therefore,  thou  shalt  warn,  &c.” 

Here,  under  the  figure  of  a watchman,  who 


METHODIST  ERROR. 


63 


usually  gave  alarm  by  the  blowing  of  his 
trumpet,  Ezekiel  is  admonished  of  his  duty 
as  a watchman  to  Jerusalem,  whose  city 
(see  verse  21)  is  just  then  “ smitten.”  But 
so  far  from  its  teaching  gospel  ministers,  to 
blow  their  lungs  like  a trumpet,  as  some 
have  inculcated,  the  context  expressly  shows, 
it  was  used  as  a sign  of  warning ; and  the 
real  manner  intended  was  by  speaking — 
“ So  thou  son  of  man,  thou  shalt i(  speak  to 
warn,”  and  thou  shalt “ speak,”  and  “ say, 
unto  the  house  of  Israel,  &c.”  See  ver.  7 
and  10.  When  we  read  in  Joel  ii.  “ Blow 
ye  the  trumpet  in  Zion,  and  sound  an  alarm 
in  my  holy  mountain,”  if  we  judge  of  it  by 
its  context,  we  perceive  it  is  to  proclaim  to 
Jerusalem,  that  the  predicted  army  is  at 
hand  : “ a great  people  and  strong,  with 
fire  before  and  behind  them,  and  his  camp 
very  great.”  In  Hozea,  v.  8.  we  read, 
“blow  ye  the  cornet  in  Gibeah,  and  the 
trumpet  in  Ramah  : cry  aloud  at  Beth-aven, 
after  thee,  0!  Benjamin:”  and  this  still 
predicts  the  destruction  of  Israel ; and  he 
adds,  “I  have  made  known  among  the  tribes 
(of  which  Benjamin  was  one)  that  which 
shall  surely  be.”  Both  Hozea  and  Joel, 


64 


METHOniST  ERROE. 


have  been  used,  to  justify  boisterous  preach- 
ing! 

In  Jeremiah’s  Lamentations,  chap.  ii.  18, 
£0,  we  read,  “ let  tears  run  down  like  a 
river  day  and  night : give  thyself  no  rest — 
cry  out  in  the  night — pour  out  their  heart 
like  water Why  all  these  great  afflic- 
tions ? the  context  adds,  “ for  the  life  of  thy 
young  children  that  faint  for  hunger,  when 
the  women  eat  their  fruit  of  a span  long,  and 
the  young  and  the  old  lie  on  the  ground 
(dead)  in  the  streets.”  The  whole  of  the 
prophet’s  Lamentations  is  a poem,  and  is 
wrote  in  the  most  pathetic  stile,  of  soft  and 
melancholy  verse.  His  theme,  like  the 
others,  is  the  calamities  of  his  desolate 
country  : but,  all  the  first  clause  of  this  quo- 
tation, has  been  used  as  specially  describ- 
ing the  anguish  of  sinners  ! 

Jeremiah  xxiii.  9.  Bays,  “mine  heart 
within  me  is  broken,  because  of  the  pro- 
phets; all  my  bones  shake — I am  like  a 
drunken  man.”  This  is  not  awakenings  at 
the  preaching  of  ministers,  as  has  been 
said  : Oh,  no  ! It  is  because,  “ both  prophet 
and  priest  is  profane;”  because,  “I  have 
seen  folly  in  the  prophets  of  Samaria.” 


METHODIST  ERROR. 


65 


Job  xxiv.  12.  Says,  “ men  groan  from  oat 
of  the  city,  and  the  soul  of  the  wounded 
erietli  out ; yet  God  layeth  not  folly  to 
them  :”  This  has  been  quoted  to  advocate 
groaning!  Now  behold  what  a distortion  ! 
Job  is  actually  representing  the  wickedness 
of  the  people,  and  that  they  go  unpunished  ; 
and  he  is  so  grieved  at  this  last,  that  he 
ventures  to  declare,  that  “ God  layeth  not 
folly  to  them,”  because  he  suffers  them  to 
live,  although  they  have  wounded  and  af- 
flicted the  bodies  of  their  fellow  men,  even 
to  their  groaning  ! — 

“ Cry  and  howl,  son  of  man,”  Ezekiel 
xxi.  12.  are  words  which  have  been  quot- 
ed, to  justify  excessive  religious  concerns; 
but  the  command,  is  to  the  prophet  himself; 
and  besides,  it  is  again,  because  of  the 
sword;,  for  it  adds,  “ smite  upon  tby  thigh, 
for  it  shall  be  upon  my  people  ; it  shall 
be  upon  all  the  princes  of  Israel — terrors  by 
reason  of  the  sword.” 

Ezekiel' vi.  11-  says.  “Thus  saith  the 
Lord,  smite  with  thine  hand,  and  stamp  with 
thy  foot,  and  say,  alas  ! for  all  the  evil- 
abominations  of  Israel.”  The  first  clause 
of  this,  has  been  quite  a hackneyed  quota- 

E 2 


66 


METHODIST  ERROR. 


tion,  for  making  noisy  smitings  and  stamp- 
ings popular.  Now,  if  this  means,  that  they 
Mere  actually  to  be  done,  it  was  to  have 
been  done  by  Ezekiel  himself ; for  the 
words  are  thine  hand  and  foot : But  he  did 
neither  of  them,  nor  did  he  ever  speak  the 
words  to  any  one.  The  whole  was  his 
vision  by  the  river  Chebar ; and  the  terms 
at  most  are  the  imagery,  for  enforcing  atten- 
tion. We  could  easily  have  adduced  other 
instances  of  perversion,  but  we  consider  the 
preceding  as  sufficient. 

That  God  in  his  mysterious  (Economy  of 
grace,  may  have  been  pleased  to  propose  the 
consideration  of  his  will  under  dark  sayings 
and  parables,  we  do  not  pretend  to  dispute. 
He  may  intend  to  convey  many  lessons  of 
wisdom  under  a cloud  of  imagery;  but  that 
we  should  countenance  the  garblings  of 
scraps , picked  here  and  there  from  a bible 
dictionary,  (for  they  have  in  general  no  more 
connexion  with  the  things  they  are  brought 
to  prove,  than  such  random  gatherings  could 
produce)*  is  what  we  hope  no  sober  Christian 

* In  this  way,  even  the  words  of  the  wicked  Festus 
were  introduced,  because  he  chanced  to  speak  with 
“a  loud  voice'”  as  well  might  they  prove  “ there  is 
no  God,”  because  “the  fool”  said  it. 


METHODIST  KRKOK. 


67 


will  ever  consent  to  give  his  support  to.  To 
judge  justly  and  honestly  of  hyperbolical 
words,  we  should  surely  be  content  to  con- 
sider them  as  God  intended  them  : and  where 
shall  we  find  that  sense,  but  in  the  general 
tenor  of  the  whole  passage. 

But  if  we  would  contemplate  real  pas- 
sionate emotions,  warranted  by  the  accom- 
panying facts,  let  us  consider  such  as  these : 
When  Daniel  saw  the  vision,  the  men  that 
were  with  him  saw  not  the  vision  : but  a 
great  quaking  fell  upon  them — Dan.  x.  7- 
As  Paul  was  going  to  Damascus,  suddenly 
there  shined  a light  from  heaven,  and  he 
fell  to  the  ground  ; and  he  trembling,  and  as- 
tonished, said  “ Lord,  what  writ  thon  have 
me  to  do.” — Acts  ix.  4.  u For  fear  of  him 
the  keepers  did  shake,  and  became  as  dead 
men.” — Mat.  xxviii.  “ As  soon  then  as  he 
(Jesus)  had  said,  I am  he,  they  fell  to  the 
ground.” — John,  xviii.  6.  Such  passages  as 
the  preceding,  we  are  aware,  have  been  ad- 
duced, as  amply  justifying  almost  every  ex- 
cess which  we  have  been  accustomed  to  see 
among  us : for  who  is  he,  to  resist  such 
power  ! But  what  are  the  facts  when  calmly 
considered!  In  every  case  they  are  abso- 


68 


METHODIST  ERROR. 


lute  miracles ; and  intended  too,  in  each 
case,  to  seal  to  the  end  of  the  world,  the 
memory  of  the  most  eventful  things.  In  the 
case  too  of  Paul,  the  highest  exertion  of 
power  seemed  necessary;  for  Paul  had  had 
frequent  access  to  many  of  the  most  faithful, 
and  exemplary  Christian  martyrs,  without 
avail.  Can  it  then  be  a candid  and  just  in- 
ference, to  apply  such  extraordinary  ope- 
rations, to  the  daily  ordinary  conversions  in 
our  chapels?  But,  says  a caviller,  every 
conversion  is  a miracle,  because,  all  God’s 
acts  are  miracles.  No  logician,  we  know, 
would  dare  to  prove  this  by  syllogism — and 
all  men  of  sense  will  agree,  that  to  coufound 
God’s  ordinary  operations  of  nature  and 
grace,  with  his  special  exertions  of  power, 
is  to  confound  all  distinctions  and  discrimi- 
nations, in  language  and  things  ; which  can- 
not be  admitted.  For  St.  Paul  himself  hath 
consecrated  the  distinction,  by  saying,  “ God 
hath  wrought  this  special  miracle.”  Yet, 
that  several  persons  in  our  day,  have,  under 
the  sense  of  deep  conviction  and  earnest 
prayers  for  mercy,  fallen,  unconscious  or 
careless  from  their  knees  to  the  floor,  when 
the  happiness  of  deliverance  has  come,  I 
most  cordially  believe  and  rejoice  in  too. 


METHODIST  ERROR. 


69 


Nehemiali  and  Ezra,  give  a case,  more 
apparently  like  some  of  our  more  moving 
meetings,  than  any  thing  else  I know  of. 
Ezra  iii.  11.  Says,  “ and  they  sang  together, 
and  all  shouted  with  a great  shout,  when 
they  praised  the  Lord  : but  many  wept  with 
a loud  voice,  so  that  the  people  could  not 
discern  the  noise  of  the  joy,  from  the  weep- 
ing.” “ That  day,  God  made  them  rejoice 
with  great  joy,  so  that  the  joy  was  heard 
afar  off.” — Neh.  xii.  43.  In  the  preceding, 
we  behold  a plain  detail  of  facts : the 
people  really  rejoiced  and  wept.  But  we 
are  no  where  told  to  follow  it  as  an  ex- 
ample. W e are  to  consider,  that  a whole 
nation  were  here  met  together  in  the  open 
air,  to  celebrate  their  restoration  to  the  most 
signal,  national  benefits ; and  what  they  did, 
they  had  to  do  loud,  and  by  concert.  Shout- 
ing  too,  was  a ceremony  of  gladness  : they 
were  returned  from  captivity — they  wept 
and  rejoiced  for  gladness,  to  behold  again 
their  native  land : and  some  old  men  wept 
from  grief,  because  the  new  temple  was  in- 
ferior to  the  old.  u All,”  could  searely 
have  been  truly  good  persons,  and  all  could 
not  have  felt  from  sensations  of  piety ; but 


ro 


METHODIST  ERROR. 


all  could  be  very  thankful  for  the  recovered 
blessings ; (they  had  found  the  lost  Law  also) 
and  as  all  were  a people  of  lively  emotious, 
and  the  softening  influence  of  God’s  spirit 
was  perhaps  peculiarly  present,  they  all 
felt  their  hearts  softened,  and  all  were  very 
glad. 

If  the  preceding  were  indeed  rules  for 
our  worship,  then  we  should  with  equal  pro- 
priety, follow  the  other  part  of  their  acts.  In 
the  case  told  by  Nehemiah — the  priests  and 
Levites,  were  previously  sought  out  to  make 
thanks : and  before  beginning,  they  were 
placed'into  two  companies — this  was  their 
business,  they  sang  also  and  sacrificed  and 
used  trumpets  and  cymbals.  To  imitate 
them  too,  we  should  eat,  drink,  and  be  merry : 
“ mourn  not  (said  the  Levites,  for  even  then 
it  seems  they  ought  to  have  desisted,)  nor 
weep : for  all  the  people  wept  when  they 
heard  the  word  of  the  law.  Go  your  way, 
eat  the  fat,  and  drink  the  sweet,  and  send 
portions — neither  be  sorry,  for  the  Lord  is 
your  strength : and  all  the  people  (observe 
how  readily  their  passions  subsided,)  went 
their  way  to  eat,  and  to  drink,  and  make 
great  mirth.”  Neh.  viii.  10,  12. 


METHODIST  ERROR. 


71 


How  this  passionate  people  actually  loved 
Jerusalem  as  a place,  may  be  seen  in  their 
mournful  and  pathetic  declaration  in  Baby- 
lon. “By  the  rivers  of  Babylon,  there  w& 
sat  down,  yea,  we  wept  when  we  remem- 
bered Zion.  If  we  forget  thee,  O ! Jerusa- 
lem, may  my  right  hand  forget  her  cunning, 
(i.  e.  how  to  work  and  get  bread)  if  I prefer 
thee  not  above  my  chief  joy.” 

To  judge  soberly  of  all  such  passionate 
emotions,  and  hyperbolical  words  as  we 
have  been  considering  in  the  preceding 
pages,  we  ought  rather  to  see  how  the 
apostles  acted  from  such  examples.  They 
are  our  best  guides.  Or  we  ought  rather  to 
look,  if  we  will  prefer  the  old  Testament 
rules,  to  such  writers,  (and  there  are  many) 
whose  sense  is  clear  and  without  parables. 
Or  if  we  would  aflect  to  obey  literally,  their 
highly  figurative  expressions,  we  should  be 
brought  to  consider  how  many  of  them  are 
quite  impracticable.  “ They  should  run 
like  mighty  men,”  they  should  howl — rend 
their  hearts , and  their  garments — wallow 
themselves  in  the  ashes — pour  dust  upon 
their  heads — praise  him  in  the  dance , and 
with  timbrels  and  harjps,  pour  out  their  liver, 


72 


METHODIST  EKHOE, 


break  their  teeth  with  gravel  stones — divide 
their  tongues — lick  the  dust — make  them 
like  a wheel,  &c.  &c.  for  all  these  things 
were  commanded  by  the  prophets.  And 
what  can  we  make  of  this,  viz.  “ all  they 
that  be  fat  upon  earth  shall  eat  and  wor- 
ship ?” 

The  prophet  Joel,  has  furnished  so  many 
texts,  for  those  who  most  delight  in  encou- 
raging excessive  emotions,  that  it  may  per- 
haps be  useful  to  give  a more  extended  re- 
view of  his  prophecy.  The  two  first  chap- 
ters, they  suppose,  abound  in  lively  des- 
criptions of  God’s  awakening  and  convict- 
ing power,  and  the  condition  of  unconverted 
priests,  and  neglected  congregations.  But  it 
is  nevertheless  clear,  from  his  own  declara- 
tions therein,  that  he  is  actually  foretelling 
the  destruction  of  Jerusalem,  by  the  northern 
army  from  Babylon  ; and  his  imagery  there- 
of, while  it  proves  the  elevation  of  oriental 
metaphor  in  general,  is  in  fact,  his  picture 
of  a present  calamity , then  experienced,  iu 
the  ravages  of  an  army  of  locusts.  The 
locusts  and  the  canker  worm,  says  he,  hath 
eaten  the  vine  ; and  the  field  and  the  corn, 
and  the  wheat  and  the  barley,  is  wasted  : 


METHODIST  ERROR. 


73 


the  wine  and  the  oil  is  dried  up ; and  the 
land  mourneth  : — therefore,  he  exclaims, 
ie  Awake  ye  drunkards  and  weep ; and 
howl,  all  ye  drinkers  of  wine,  for  it  is  cut  off 
from  your  mouth  !”  Surely  he  did  not  care 
for  the  drunkards  : but  he  expresses  the  fact 
of  their  deprivation.  And  because  that  the 
earth  was  desolate,  and  could  not  yield  its 
accustomed  offerings  of  its  fruits  to  the  Lord, 
be  says,  “ be  ashamed,  (i.  e.  confused)  O ! 
ye  husbandmen;  bowl, 0 ! ye  vine-dressers, 
for  the  wheat  and  the  barley  ; gird  your- 
selves and  lament,  ye  priests ; howl  ye  mi- 
nisters of  my  God,  because  the  harvest  of 
the  field  is  perished,  and  the  offerings  are 
(therefore)  withholden  from  the  house  of  your 
God.”  The  whole  first  cbaper  is  occupied 
with  a similar  description  of  their  distress. 
The  second  chapter  begins  with,  “blow  ye  the 
trumpet  in  Zion,  and  sound  an  alarm  in  my 
holy  mountain  ; (meaning  Jerusalem)  let  all 
the  inhabitants  of  the  land  tremble,  for  the 
day  of  the  Lord  coraeth (meaning  the 
sconrge  of  an  army.)  He  then  compares 
the  army  to  come,  and  its  devastations,  with 
that  which  they  then  witnessed  from  the 
locusts:  and  at  the  12th  verse,  he  exhorts 


METHODIST  ERROR. 


n- 

them  to  repentance,  as  the  only  means  to 
avert  their  judgments  ; so  that  the  Lord  may 
he  jealous  for  his  land,  and  pity  his  people. 
He  says,  therefore,  “ turn  ye  with  fasting, 
weeping  and  mourning,  and  rend  your  heart 
and  not  your  garment : — Gather,  therefore, 
the  people,  let  the  ministers  of  the  Lord 
weep  between  the  porch  and  the  altar;  and 
let  them  say,  spare  thy  people,  and  give  not 
thy  heritage  to  the  heathen  — Finally,  to 
comfort  them,  he  says,  “ rejoice  in  the  Lord ; 
(for)  your  floors  shall  be  full ; and  I will  re- 
store to  you  the  years,  that  the  locust  and 
the  canker-worm,  and  the  caterpillar  hath 
eaten;  my  great  army  which  1 sent  you  of 
them. 

More  could  be  added  from  Joel,  but  the 
above,  is  a specimen  of  the  whole : and 
several  of  our  brethren,  I doubt  not,  will  re- 
member the  persons  of  some,  w ho  kept  them 
from  the  real  conception  of  the  subject. 

Malachi,  chapter  ii.  i,  2,  says,  “ O ye 
priest,  if  ye  will  not  lay  it  to  heart,  to  give 
glory  to  my  name,  I will  even  send  a curse 
upon  you.’*  This  has  been  adduced  as  a 
call,  to  cry  out,  glory  ! glory  ! as  some  do. 
Without  here  opposing  the  thing  itself,  it 


METHODIST  ERROR. 


7B 

is  proper  to  say,  it  means  no  such  tiling  in 
this  place.  But  it  meant  that  the  priests  did 
not  glorify  God  in  their  acts,  but  “ profaned 
mine  altar,”  and  therefore,  u they  are  curs- 
ed.” Similar  to  this  is  the  passage  in  Isaiah, 
xxix.  9,  u stay  yourselves  and  wonder;  cry 
ye  out,  and  cry:  they  are  drunken,  but  not 
with  wine;  they  stagger,  but  not  with  strong 
driuk :”  but  the  whole  reason  of  this,  is,  that 
an  army  is  sent  against  them : for  the  con- 
text says,  “ I will  raise  forts  against  thee, 
and  thou  shalt  be  brought  down  ; 1 will  dis- 
tress thee,  (as  a nation)  and  thou  shalt  be  in 
heaviness  and  sorrow.” 

The  writer  is  not  aware,  that  there  are 
any  other  passages  in  the  old  testament, 
bearing  upon  the  present  subject,  which 
could  not  be  explained  in  unity  with  the 
present  views.  To  adduce  more  cases, 
would  probably  be  needless — and  would 
certainly  burden  both  the  book  and  the 
reader.  If  he  has  misapprehended  any 
passages,  or  unwarily  perverted  any,  “ let 
him,  that  is  without  sin  herein,  cast  the  first 
stone !” 

Some  of  our  brethren,  we  know,  in  their 
zeal  for  noisy  meetings,  so  called,  are  some- 


70 


METHODIST  ERROR. 


times  prone  to  bring  every  kind  of  scriptural 
expression,  into  some  kind  of  action.  To 
illustrate  this  idea,  consider  some  of  the  like 
sentences,  to  wit : “ Give  unto  the  Lord,  the 
glory  (i.  e.  praise)  due  to  his  name — bless 
(i.  e.  praise)  the  Lord,  oh  ! my  soul.  My 
soul  shall  make  her  boast  in  the  Lord, — re- 
joice in  the  Lord,— extol  his  name, — make  his 
wonder  known,  &c  with  such  persons  ex- 
hortations like  these  are  always  desired  to  be 
fulfilled  with  loud  ejaculations  and  strongemo- 
tions 5 — yot  it  is  nevertheless  the  fact,  that 
every  one  of  them  could  have  been  executed 
without  utterance  or  action.  The  soul  may 
have  done  all  those  things,  by  itself  and  in 
silence.  We  could  muse,  or  write,  or  speak 
his  praise.  Without  attempting  to  deter- 
mine, what  is  in  itself  uncertain,  I only  mean 
to  say,  we  beg  the  question , in  drawing  ab- 
solute rules  from  such  vague  data.  I sup- 
pose they  express  things  done,  both  publicly 
and  privately;  sometimes  by  the  silent  voice 
of  the  soul,  and  sometimes  by  mouth  ; and 
certainly  by  writing ; and  by  music  and  sing- 
ing. 

Some  have  referred  to  the  tokens  of  wor- 
ship in  heaven,  because  it  abounds  with  in 


METHODIST  ERROR. 


77 


stances  of  loud  and  strong  worship.  il  And 
I beheld,  and  heard  ihe  voice  of  many  angels 
round  the  throne,  saying  with  a loud  voice, 
worthy  is  the  Lamb — and  the  beasts  said 
amen,'' — Revelation  v.  11.  i(  And  they  rest 
not  day  and  night,  saying,  holy,  holy  holy,” 
Revelation  iv.  8.  All  agree  that  the  revela- 
tions are  mysterious  and  hidden  ; and  we  may 
be  excused,  l think,  if  with  Dr.  Clarke,  we 
frankly  confess  “ we  do  not  understand 
them/’  But  we  are  constrained  to  think  it 
must  be  different  from  our  icorship , since 
beasts  and  birds  there,  have  so  much  to  ex- 
hibit in  it.  Besides,  we  expect  that  any 
worship  designed  for  the  ears  of  an  innume- 
rable company,  must  be  loud  to  our  senses. 
Who  could  bear  the  voices  of  seven  thunders ! 

Having  thus  gone  through  the  proposed 
review  of  old  Testament  citations,  and  having 
shown  as  we  went  along,  how  garbled  and 
partial  many  quotations  have  been  made,  to 
uphold  an  illusory  theory,  1 come  now  in 
the  course  of  my  plan,  to  consider  that 
“ more  perfect  way,”  revealed  in  the  gos- 
pels : and  let  us  rather  look  to  the  effect 
which  the  first  preaching  of  our  Lord  pro- 
duced. 


78 


METHODIST  ERROR. 


CHAPTER  IV. 

It  is  intended  to  notice  here,  the  power  and  influence 
of  religion,  as  spoken  of  in  the  gospels,  before  the 
ascension  of  our  Lord,  and  the  descent  of  the  Holy 
Ghost. 

IN  preparing  for  the  consideration  of  this 
chapter,  1 have  endeavoured  to  seek  into 
the  import  and  effect  of  all  those  occur- 
rences, recorded  by  (he  four  evangelists, 
without  any  design  to  avoid  any  point  which 
might  seem  to  bear  against  me.  I wish  my 
leader  might  be  disposed  to  give  them  his 
careful  perusal,  with  the  same  candid  views  : 
to  seek  truth  only.'  It  will  soon  be  perceiv- 
ed by  such,  that  men  hear  and  believe  the 
words  of  Christ,  without  any  powerful  emo- 
tions. It  might  even  surprise  a mind  imbued 
with  such  high  notions  of  power,  as  has  been 
expressed  in  the  old  Testament,  and  as  has 
been  seen  even  by  ourselves  in  our  own  day. 
Let  the  reader  observe  the  manuer  and 
character  of  the  following  citations,  to  wit : 
“Mat.  iv.  17,  from  that  time  Jesus  began 
to  preach,  and  to  say,  Repent. — Seeing 
Simou  and  Andrew,  lie  saith  unto  them, 
follow  me,  and  I will  make  you  fishers  of 


METHODIST  ERROR. 


79 


men  : and  straightway  they  left  their  nets 
and  followed  him.” — And  again,  “ he  saw 
James  and  John,  and  he  called  them,  and 
they  immediately  left  their  ship  and  follow- 
ed him.” — <(  And  they  brought  unto  him  all 
sick  people,  &c.  and  he  healed  them.” — And 
he  seeing  the  multitudes,  went  up  into  a 
mountain,  and  his  disciples  came  unto  him, 
and  he  taught  them,  saying,  “ blessed  are  the 
poor  in  spirit,”  &c.  The  effect  of  this  great 
sermon  of  three  entire  chapters,  Mat.  v.  to 
vii.  is,  that  “ when  he  had  ended  these 
sayings,”  the  people  were  astonished  at  his 
doctrine,  for  he  taught  them  as  one  having 
authority.  See  also  other  whole  chapters 
of  his  sermons,  xiii.  xviii.  xx.  and  xxii.  of 
Mathew.  Thus  they  heard  him  “ who 
spake  as  never  man  spake  !”  No  excessive 
emotions  among  his  bearers,  and  no  effort  in 
him  to  produce  it.  He  sows  the  words  of 
truth,  and  leaves  them  to  grow,  or  not. 
There  is  indeed  a beautiful  and  rare  in- 
stance of  tender  penitence,  in  Mary,  who 
washed  his  feet  with  her  tears,  and  anointed 
him  with  precious  ointment : — and  our  Lord 
himself,  seemed  to  regard  it  as  a special 
case,  intended  to  memorialize  his  burial  with 
tears  ,*  for  he  says,  “ her  act  shall  be  spoken 


so 


METHODIST  ERROR. 


of  as  a memorial  throughout  the  whole 
world.”  This  extra  act,  seems  to  have 
affinity  with  the  extra  acts  used  by  the  po- 
pulace, in  his  kingly  triumphant  entry  into 
Jerusalem  : — one  memorializes  his  victory. 
the  other  his  death.  He  proceeds  to  heal  the 
leper — to  heal  the  Ceuturian’s  servant, — the 
mother  of  Peter — the  sick  of  the  palsy,  &c. 
The  two  first  show  no  religious  fervour. 
Peter’s  mother,  arises  and  serves  him  ; and 
the  palsied  man  “ arose  and  went  to  his 
own  house.”  ((  And  the  multitude  marvelled 
and  glorified  God,  which  had  given  such 
power  unto  men,”  was  the  most  that  was 
done.  By  the  word  glorified,  in  this  place, 
we  can  only  understand,  that  they  ascribed, 
or  assigned  the  acts,  as  belonging  to  the  glory 
of  God,  and  not  of  u man.”  When  he  next 
sends  out  the  twelve,  he  says,  “ go  preach, 
saying,  the  kingdom  of  heaven  is  at  hand 
no  strange  emotions  are  predicted  as  the 
effect  of  their  preaching,  although  he  tells 
what  effects  they  should  see.  Mathew  xv. 
30.  “ The  multitude  wondered  when  they 
saw  the  dumb  to  speak,  the  maimed  to  be 
whole,  the  lame  to  walk,  and  the  blind  to 
see  : and  they  glorified  the  God  of  Israel .” 


METHODIST  ERROR. 


81 


These  are  the  strongest  expressions  of  emo- 
tion, even  from  the  preaching  of  Christ 
himself!  Two  lepers,  indeed,  “ cried  aut, 
have  mercy  (i.  e.  pity)  on  us,  0 ! Lord,  thou 
son  of  David  :”  but  when  he  stood  still,  and 
said,  “ what  will  ye,  that  I shall  do  unto 
you?”  they  say,  “Lord,  that  our  eyes  may 
be  opened  they  think  not  of  their  hearts  ! 
In  this  case  they  were  obliged  to  cry  out , 
to  be  heard,  for  a “great  multitude  followed 
him.”  When  restored,  all  they  did  was  to 
follow  him. 

Perhaps  as  strong  a case  of  religious  af- 
fection, as  could  have  occurred,  was  the 
Lord’s  supper,  Mathew  xxvi.  26  to  30. 
Nothing  however  is  particularly  mentioned, 
save  that  after  hearing  him  : “ they  sung  an 
hymn  and  went  out.”  Indeed,  in  all  his 
preaching  and  miracles,  they  appear  always 
to  have  acted  only  as  hearers  and  observers. 
No  religious  fervour  appears  in  any  case. 
The  only  case  like  it,  is,  when  the  multi- 
tudes (as  he  went  up  to  Jerusalem)  cried, 
saying,  “ hosanna  to  the  Son  of  David  : 
blessed  is  he  that  cometh  in  the  name  of  the 
Lord,  hosanna  (i.  e.  praise)  in  the  highest.” 
See  Math.  xxi.  8,  9.  Mark,  xi.  9*10, — and 


82 


METHODIST  EKBOR. 


Luke  xix.  37,  38. — The  Pharisees  said, 
il  master,  rebuke  thy  disciples,”  he  answer- 
ed, u if  these  should  hold  their  peace,  the 
stones  would  cry  out.”  Disciples  here 
means,  all  the  followers — see  Mathew,  who 
says,  <e  the  multitudes — great  multitudes — 
and  all  the  city  was  moved.”  These  acts 
were  all  offered  to  him  as  a king,  a temporal 
deliverer  from  the  Roman  yoke  : and  the 
whole  acts  were  necessary  to  fulfil  a pro- 
phecy, which  said,  “ behold  thy  king  cometh, 
sitting  upon  an  ass.”  It  was  the  passing 
act  of  a marching  popuhice  : and  could  not 
have  been  religious  devotion,  other  than  as 
they  regarded  him  as  a gift  from  God ; for 
these  very  people,  soon  after  cried  out, 
“ crucify  him,  crucify  him — away  with  such 
a fellow  from  the  earth.”  Consider  too,  all 
their  actions  : — “ they  spread  their  garments 
in  the  way  : and  others  cut  branches  from  the 
trees,  and  strewed  them  in  the  way.”  Our 
Lord  himself,  when  questioned  respecting 
these  cries,  referred  them  to  the  prophecy  : 
“ out  of  the  mouth  of  babes  and  suckliugs, 
thou  hast  perfected  praise .”  In  another 
place,  he  says,  “ I come  to  fulfil,  that  not 
one  jot  or  tittle  may  be  broken.”  These 


METHODIST  ERROR. 


83 


men  seem  to  have  rejoiced,  as  having  a great 
temporal  deliverer  : — they  had  been  ex- 
pecting one  ; they  neither  sang  nor  prayed, 
but  they  went  up  to  the  temple,  as  bands,  in 
triumph.  It  is  not  insinuated  that  we  should, 
imitate  them  ; — in  fact,  we  cannot,  in  spread- 
ing our  garments,  and  strewing  our  floors  of 
worship  with  branches.  Hut  we  have  Christ’s 
opinion  of  the  effect  of  his  ministry  in  his 
answer  to  John’s  messengers  : — (i  Go  shew 
John  again  those  things,  which  ye  do  hear 
and  see  : viz.  the  blind  receive  their  sight, 
the  lame  walk,  the  dead  are  raised  up,  and 
the  poor  have  the  gospel  preached  unto 
them.”  On  such  a proper  occasion,  he  infers 
no  proof  from  the  visible  power  of  religion  on 
the  heart,  by  any  outward  signs  which  the 
incipients  manifested.  If  we  behold  the 
man  who  was  born  blind ; Lazarus  raised 
from  the  dead;  and  other  miracles  wrought ; 
we  see  the  incipient,  in  one  case,  “ went  his 
way,”  and  the  other  is  “ let  go and  in 
such  conspicuous  favours,  we  see  no  other 
expressions  at  most,  than  that  they  worship- 
ed him  ; i.  e.  made  him  homage.  How  shall 
we  then  regard  such  triumphant  language,  as, 
in  the  entry  into  Jerusalem,  other,  than  as 


8i  METHODIST  ERROR. 

the  shouts  and  acclamations  of  the  popu- 
lace, when  beholding  any  king  ? The  same 
multitude,  even  at  the  same  time , called 
him  only  a prophet,  44  the  prophet  of  Na- 
zareth,” Mathew  xxi.  11.  They  did  not 
worship,  or  reverence  him  as  God  ; there- 
fore, they  do  not  present  us  any  rule  of  de- 
votion. They  praised  God  indeed,  for 
sending  them  44  a Icing  in  the  name  of  the 
Lord.”  But  as  Christ  well  knew  the  fro- 
pliecies  concerning  this  very  entrance  must 
be  all  fulfilled,  he  said  truly,  the  praise  was 
so  essential  to  the  character  of  the  entrance, 
that  if  they  should  have  desisted,  the  stones 
would  have  been  compelled  to  sound  his 
praise ; meaning  by  this  hyperbole  of  ex- 
pression, that  it  was  impossible  it  should  be 
otherwise : 44  for  the  Lord  by  the  mouth  of 
his  prophet  had  spoken  it  !”  44  not  one  jot  or 
tittle  could  be  broken  !” 

Having  now  exhibited  all  lhat  Christ 
said  and  taught,  as  told  in  the  four  gospels, 
we  will  now  proceed  to  the  44  Acts  of  the 
Apostles  ;”  and  by  seeing  their  actions,  their 
preaching,  and  their  examples  of  worship, 
we  shall  discern  how  the  holy  Ghost,  the 
Comforter,  himself  affected  them,  and  their 


METHODIST  EIlliOK. 


85 


bearers ; and  thus  we  shall  learn  all  that 
the  word  of  God  has  left  us  upon  this  mat- 
ter. If  we  will  but  be  content  to  make  this 
our  rale  and  guide , we  may  not  fear  to  err 
much. 

“ The  simplicity  of  the  primitive  Christian 
worship,  (says  Dr.  Clarke)  is  worthy  of 
particular  notice  and  admiration.  Here 
(in  the  Acts)  are  no  apparatus  to  impress 
the  senses,  and  produce  emotions  in  the 
animal  system,  “ to  help  the  spirit  of  devo- 
tion,” as  has  been  foolishly  said  ; but,  in  the 
acts,  we  find  the  true  model  after  which 
every  church  should  be  builded.” 


H 


86 


METHOBIST  EKEOE, 


CHAPTER  V. 

It  will  now  be  endeavoured  to  examine  the  deport- 
ment, character  and  habits  of  Christians,  after  the 
ascension  ; and  when  the  Spirit,  the  Comforter,  ac- 
tually influenced  the  hearts  and  lives  of  the  first 
Christians  : and  by  their  example,  I shall  contend 
we  ought  now  to  be  influenced  and  regulated. 

From  a careful  perusal  of  the  whole  new 
Testament,  after  the  ascension,  we  can,  I 
think,  boldly  challenge  any  sober  reader, 
or  candid  critic,  to  produce  even  a solitary 
instance  of  screaming,  jumping  up  and  down 
in  the  same  place,  (when  not  walking,  I 
mean)  or  shouting,  in  any  meeting  assembled 
for  religious  worship.  On  the  contrary, 
the  quiet  attention,  and  the  inculcation  of 
“ sobriety,  gravity , decency,  and  order” 
aud  acting  to  edification,  is  very  remarka- 
bly enjoined.  Even  St.  Paul,  when  he  had 
preached  till  midnight,  had  such  still  atten- 
tion, that  a young  man  actually  fell  asleep, 
aud  fell  from  the  wiudow  of  a three  story. 
Only  let  any  candid  inquirer,  with  a view 
to  this  object,  begin  with  the  Acts,  and  read 


METHODIST  ERDOS. 


S7 


the  Epistles  quite  through  to  Revelations, 
and  he  cannot  fail  to  he  persuaded  of  the 
truth  of  my  assertion. 

Being  fully  persuaded,  that  in  the  pro- 
mulgation of  the  gospel,  we  have  li  a more 
glorious  dispensation,”  than  ever  they  pos- 
sessed under  the  law,  I shall  endeavour  to 
be  very  minute  in  searching  from  its  exam- 
ples, for  all  our  rules  of  godliness.  It 
amply  instructs  both  preachers  and  people. 
I shall  therefore  endeavour  to  analyze  the 
whole,  by  classing  under  several  heads  of 
arrangement,  all  which  had  been  said, 
taught,  or  done,  for  our  instruction  or  ful- 
filment. I shall  therefore  notice  : — first, 
the  extent  of  their  rules : second,  the 
speeches,  teachings  and  sayings  of  the 
Apostles,  for  all  our  religious  instruction  : 
third,  its  effect  on  the  hearers  and  first  Chris- 
tians, and  their  opinion  of  their  own  exer- 
cises : — fourth,  the  opinions  found  of  the  first 
Christians  by  their  enemies;  and  of  what 
things  they  accused  them  : — fifth,  evidences 
of  the  manners  and  habits  of  the  first  Chris- 
tians, and  of  their  strict  observance  of  the 
rules  of  decency  and  order,  and  of  their  res- 
traints  of  the  spirit. 


■88 


Instruction  and  Rules  of  Conduct 

First  then , all  necessary  rules  of  holy 
living  have  been  communicated — as  is  prov- 
ed by  the  following  citations  : — viz. 

Acts  i.  1,  u This  treatise  have  I made  of 
all  that  Jesus  began  both  to  do  and  to  teach .” 

Acts  i.  3,  “ And  Jesus,  speaking  of  the 
things  pertaining  to  the  kingdom  of  God.” 

Acts  xx.  20,  Paul  at  Ephesus,  before  the 
elders,  said  “ ye  know,  how  that  I kept  back 
nothing  that  was  profitable  unto  you,  but 
have  shewed  you,  and  taught  you  publicly, 
repentance  toward  God,  and  faith  toward 
Jesus  Christ.” 

Acts  xx.  27,  “ For  I have  not  shunned  to 
declare  unto  you  the  whole  counsel  of  God.” 
And  in  verse  35 — “ I have  shewed  you  all 
things.”  We  therefore,  perceive  from  the 
foregoing  citations,  that  nothing,  which  could 
be  profitable  for  us  has  been  withheld.  Our 
rule  of  faith  (the  discipline)  also  confirms  this. 
Second,  the  speeches,  teachings  and  sayings 
of  the  Apostles  for  all  our  religious  instruc- 
tion and  conduct. 

The  first  general  meeting  of  Christians, 
after  the  ascension,  is  described  in  the  Acts  i. 
1-1.  viz.  “ these  all  continued  with  one  ac- 
cord in  prayer  and  supplication.”  The  next 


From  the  Apostles. 


89 


was  on  the  day  of  Pentecost,  chapter  ih 
“ They  were  all  of  one  accord  (i.  e.  by  ap- 
pointment) in  one  place,  and  suddenly  there 
came  a rushing  mighty  wind  from  heaven,  and 
tilled  all  the  house  where  they  were  sitting, 
and  cloven  tongues,  as  of  tire,  sat  upon  each 
of  them,  and  they  were  all  filled  with  the 
Holy  Ghost.  Now  observe  the  effect  of  the 
miracle:  none  scream,  nor  shout,  nor  jump, 
but  “ they  began  to  speak  with  other  tongues, 
as  the  spirit  gave  them  utterance.”  Here 
the  power  was  extraordinary  ! JVe  have  no 
gift  of  tongues — neither  doth  the  spirit  make 
us  suddenly  do  any  act  of  speech,  especially 
in  unknown  languages,  for  its  purposes — it 
were  idle  to  attempt  to  use  such  a case  for 
our  precedent.  Was  it  not  i(  a most  notable 
miracle”  indeed,  to  commemorate,  the  divine 
mission  of  the  first  Apostles  and  disciples  to 
the  end  of  time  ! How  appropriate  too,  the 
manner  of  the  miracle  j tongues  rested  upon 
their  heads ; to  show  by  what  power  they 
were  to  speak  with  tongues;  and  being  cloven , 
showed  the  plurality  oflanguages  by  which 
they  were  to  persuade  and  convince!  What 
was  the  effect  of  all  this — the  beholders 
i{  were  all  amazed,”  and  said,  What  meaneth 

H % 


90 


Instruction  and  Rules  of  Conduct 


this  ! And  some  were  silly  enough  to  say 
they  were  drunken— soyie  of  such  may  not 
have  been  near  enough  to  hear  if  any  sense 
were  uttered.  But  all  these  wonderful  things, 
so  far  from  producing  extravagance  of  emo- 
tion, or  making  Peter  turbulent,  makes  him 
wise  enough  forth  with,  to  stand  up  and  de- 
liver a long  and  edifying  sermon. — In  all 
this,  there  was  no  screaming,  nor  shouting, 
nor  jumping.*  His  effort  was  to  explain  it, 


* “ In  all  this  then  was  no  screaming,  jumping,  nor 
shouting !”  as  expressions  like  this,  must  hereafter 
often  occur  in  the  following  remarks,  I wish  now 
to  premise  this  general  declaration  respecting  them. 
i have  not  the  remotest  aim  at  arrogance  or  triumph 
thereby.  I feel  too  sober  and  too  solicitious  to  do 
some  good,  to  indulge  in  any  intemperance  of  expres- 
sion knowingly.  But  I consider  that  many  quota- 
tions would  be  lost  upon  the  ordinary  reader,  if  not 
occasionally  aroused  in  this  manner,  to  consider  by  a 
seeming  challenge,  whether  in  that  case  any  of  these 
emotions  under  such  fair  opportunities,  did  or  did  not 
exist.  In  this  manner  too,  I suppose,  I avoid  much 
circumlocution  and  repetition  of  arguments.  I hope 
therefore  none  will  allow'  themselves  to  be  offended 
by  any  similar  remarks.  But  let  us  cheerfully  in- 
quire after  truth , and  obey  it  in  the  love  of  it. 


From  the  Jposilcs . 


9i 


a*nd  to  ascribe  it  to  the  power  of  Jesus,  whom 
they  slew:  i(  He  hath  shed  forth  this  which 
you  see !”  and  when  they  had  heard  this, 
considering  how  ill  they  had  used  the  God 
of  such  power,  “ they  were  pricked  to  the 
heart,”  and  said,  What  shall  we  do — this  was 
their  feeings.  He  exhorting  them  said,  u lie- 
pent,  and  be  baptised  ; then  they  that  gladly 
received  his  word  (the  way  of  repentance) 
and  were  baptised,  were  about  3000.” 

In  this  great  assemblage  of  people  (for 
3000  were  only  part,)  no  confusion  occurred, 
all  was  heard  and  all  was  intelligible : and 
behold  how  they  lived  afterwards,  “ they 
continued  sledfastly  in  the  Apostles’  doctrine 
and  fellowship,  and  in  breaking  of  bread, 
and  in  'prayers  ; and  daily  they  met  in  the 
temple,  and  did  eat  their  meat  with  gladness 
of  heart,”  (mark  how  minute  things  are 
told,  as  though  we  should  miss  nothing) 
praising  God,  (thanking  him)  and  having 
favour  with  all  the  people.”  Now  here  we 
have  an  entire  picture,  of  the  original  de- 
portment of  a great  religious  meeting,  even 
in  the  very  instance  of  their  first  and  mi.ra- 
[ culous  blessing.  How  carefully  is  the  whole 
expounded  to  the  understanding  of  bystan- 


92 


Instruction  and  Rules  of  Conduct 

tiers : that  they  might  be  had  in  favour  of  all 
the  people. 

In  Acts  iii.  1 2,  Peter  makes  a speech  of 
14j  verses — saying, “ why  marvel,  ye  at  this, 
as  though  by  our  power  we  had  made  this 
man  walk  :”  he  endeavours  straightway  to 
expound  what  they  see.  Acts  iv.  8,  Peter 
begins  a speech  of  12  verses,  thus  : “ then 
Peter,  filled  with  the  Holy  Ghost,  said  unto 
them,  Ye  rulers  and  elders,  if  we  be  examin- 
ed this  day  of  the  good  deed  done  to  the  im- 
potent man  :”  Mark  how  he  labours  to  ex- 
plain it.  Acts  v.  12,  “And  by  the  hands 
of  the  Jlpostles  were  many  signs  and  won- 
ders wrought  among  the  people,  and  be- 
lievers were  the  more  added  to  the  Lord  : 
multitudes  of  men  and  women — and  them 
which  were  vexed  with  unclean  spirits,  and 
they  were  healed  every  one.”  Acts  chap,  vii, 
Stephen  when  stoned  made  a speech  of  60 
verses — beginning  thus  : “ men  and  brethren 
hearken:  ye  do  always  resist  the  Holy  Ghost,” 
(verse  55  :)  “ But  he  being  full  of  the  Holy 
Ghost,  (mark  when  he  is  full , he  does  not 
any  of  our  violent  acts,)  looked  up  steadfastly 
into  heaven,  aud  saw  the  glory  of  God  :”  does 
he  scream  ! no,  he  says,  “ behold  I see  the 


From  the  Jlpostles.  95 

son  of  man  :”  how  very  composed  and  intel- 
ligent is  his  whole  speech. 

Acts  ix.  4.  6,  Tells  the  conversion  of 
St.  Paul — “ he  fell  to  the  earth,  and  trem- 
bling and  astonished,  lie  said,  Lord  what 
wilt  thou  have  me  to  do?”  Consider  the  sud- 
den light  from  heaven — that  he  was  three 
days  without  sight,  and  without  eating  or 
drinking  ; and  that  scales  actually  fell  from 
off  his  eyes.  May  we  liken  ours  to  his  ? 
No — his  was  a “ special”  miracle,  but  mark 
how  rational  he  was  under  it  all.  He  at 
once  says,  “Lord,  what  wilt  thou  have  me 
to  do?”  (verse  21,)  “and  all  who  heard 
him  were  amazed.” 

Acts  x.  35,  Peter  (in  eight  verses) 
preaches  to  the  family  of  Cornelius  the 
centurian — he  offers  an  explanation  of  his 
doctrines.  Acts  xi.  Peter  preaches  (in 
eighteen  verses,)  to  explain  to  the  Apostles, 
the  act  of  the  spirit  respecting  the  same  Cor- 
nelius : all  is  calm  and  peaceful. 

Acts  xi.  23.  24,  Barnabas,  who  “ was 
full  of  the  Holy  Ghost  and  of  faith,  came  to 
Antioch,  and  saw  the  grace  of  God — he  was 
glad:”  he  showed  no  violent  emotions,  though 
so  full,  but  “ exhorted  them  ail  to  cleave 
unto  God,” 


9Jt  Instruction  and  Rules  oj  Conduct 

Acts  xiii.  14.  16,  Paul  and  Barnabas, 
visit  the  synagogue  at  Antioch,  and  after 
hearing  the  law  and  the  Prophets,  and  be- 
ing urged  by  the  rulers  to  give  any  word 
of  exhortation,  il  Paul  stood  up  and  said, 
Give  audience  and  he  expoandsm  fourteen 
verses.  “ And  when  the  Gentiles,  (verse  48) 
heard  the  tidings  for  them,  they  were  glad, 
and  glorified  (i.  e.  praised)  the  word  of 
the  Lord:”  and  the  disciples  (verse  52)  were 
filled  with  joy,  and  with  the  Holy  Ghost ; but 
no  strange  signs  are  told  ! Acts  xvi.  13, 
Paul  at  Philippi,  u went  out  of  the  city  by  the 
river  side,  where  prayer  was  wont  to  be 
made  : and  we  sat  down  and  spake  unto  the 
women  which  resorted  thither ; and  the  heart 
of  Lydia  was  opened  no  manner  of  it  is 
told. 

Acts  xvi.  25,  Paul  and  Silas  when  in 
prison,  expressed  their  love  to  God,  by 
{<  singing  praises  no  shouting  or  scream- 
ing! Acts  xix.  11,  u And  God  wrought 
special  miracles  by  the  hands  of  Paul,  so 
that  from  his  body  were  brought  unto  the 
sick,  handkerchiefs  or  aprons,  and  the  dis- 
eases went  from  them.”  No  other  effects 
are  told. 


From  the  Jlpostles. 


95 


See  in  connexion  with  the  preceding,  three 
distinguished  speeches  of  Paul : chap.  xxii. 
Acts  to  the  Jews — 23rd  to  the  council,  and 
24th  to  the  governor.  In  each  case,  all  he 
does,  is  to  deliver  a plain  detail  of  scripture 
truth,  he  urges  no  emotions  from  the  powei 
of  religion. 

Finally,  some  were  called  Boanarges, 
sons  of  thunder,  i.  e.  alarmers  ; in  contradis- 
tinction to  consolers.  But  even  these  alar - 
mers  have  left  no  examples  of  screaming,  &<u 

If  the  reader  has  been  at  the  pains,  is 
the  preceding  examination,  to  look  into  the 
several  speeches  referred  to,  he  must  have 
been  struck,  with  their  uniform  character  of 
moderation  and  forbearance ; they  never 
strive  to  exaggerate  evils,  (they  say  little  of 
hell  fire,)  nor  do  they  ever  use  (as  we  do 
now)  old  Testament  inflammatory  words  to 
excite  their  hearers.  They  seem  steadily 
to  act  as  husbandmen,  who  sow  their  seed, 
but  leave  the  event  calmly  to  God.  “ Paul 
may  plant  and  Apollos  water  : but  it  is  God 
who  must  give  the  increase.”  Although, 
too,  they  travel  among  the  Heathen,  and 
among  the  Jews  of  the  Law,  they  never 
make  any  railing  accusation  against  them. 


96  Instruction  and  Rules  of  Conduct 

They  in  fact  seem  to  leave  all  in  their  own 
ways,  who  cannot  be  affected  by  the  hearing 
of  their  truths.  When  I have  heard  some  of 
our  ministers,  very  careful  to  preach  our 
better  way,  by  declaiming  against  their 
forms,  decrees,  &c.  I have  thought,  so  did 
not  St.  Paul.*  These  men  too,  in  all  their 
communications  are  simple,  unassuming  and 
serene — they  though  Jews,  follow  not  the 
habits  of  the  old  Jews,  by  rending  their 
garments  or  defiling  their  heads  with  dust. 
Mark  too,  how  wonderfully  simple  in  the 
arrangement  of  their  sermons — in  fact,  there 
is  not  one  sermon  properly  so  called,  in  the 
whole  new  Testament — they  are  all  exhor- 
tations— no  dividing  and  subdividing  among 
them.  Whence  have  we  our  forms,  but 
from  the  innovations  of  Rome  and  the 


* My  reader  may  here  discern,  how  very  far  it  is 
from  my  natural  character,  to  be  a medlar , or  busy- 
body in  other  men’s  religious  concerns.  I have 
hitherto  lived  without  reproach  in  this  matter,  and 
now  I interfere,  with  very  great  reluctance  and  con- 
cern. I may  truly  say  with  Cowper,  to  a spirit 
formed  like  mine,  public  exhibition  is  mortal  poison.” 
May  God,  whom  I wish  to  serve,  bless  this  my  en- 
deavour to  be  useful  ! 


From  the  Jlposiles . 


97 


schools  of  logic.  I often  think  we  should 
be  much  more  edified,  if  we  could  hear 
more  of  God’s  word,  and  less  of  the 
speaker’s  : a text,  is  but  a morsel , where  we 
might  have  had  the  improvement  in  the  same 
time  of  an  whole  chapter.  Besides,  it  seems 
an  idle  waste  of  time,  to  be  methodically 
proving  by  detail,  all  the  propositions  of 
the  subject,  when  nine  times  out  of  ten,  all 
that  is  sought  for,  would  be  cheerfully  pre- 
conceded by  the  whole  audience.  We  do  not 
want  texts  explained,  so  much  as  we  want 
their  improvement,  and  the  exhortation. 
This  digression,  on  a subject  which  is  worth 
some  consideration,  causes  me  to  remember 
some  pertinent  remarks  on  preaching,  by  Dr. 
A.  Clarke.  “Beware  (says  he)  of  too 
much  dividing  and  subdividing — how  little 
of  this  do  we  see  in  the  discourses  of  the  Pro- 
phets or  Apostles ! apply  every  thing  as 
you  go  along,  and  when  done,  learn  to  make 
an  end.  1 have  often  preached  only  teu  to 
fifteen  minutes  at  a time,  because  I had  no 
more  to  say : to  continue  longer,  merely  to 
fill  up  the  time,  is  a shocking  profanation : 
as  to  matter,  preach  Jesus, — his  attone- 
ment, — his  love  to  a lost  world  ; and  through 


98 


Exercises  and  Effects  of  Religion. 

him,  proclaim  a fall,  free,  and  present  salva- 
tion, and  God  will  bless  you  wherever  you 
go.” 

1 come  now  in  my  appointed  order , to  speak 
of  the  effects  which  the  first  preaching 
had  on  the  hearers  and  first  Christians  ; and 
their  opinion  of  their  own  exercises. 

Acts  iii.  6.  8,  The  lame  man  whom 
Peter  healed  : “ Peter  said,  rise  up  and 
walk,  and  he  leaping  up,  stood,  and  walked, 
and  entered  with  them  into  the  temple,  walk- 
ing and  leaping,  and  praising  God  ; and  the 
beholders  were  filled  with  amazement.”  In 
this  case,  mark,  he  was  commanded  to  rise 
up  and  use  his  limbs — so  he  jumped  up, 
“stood,”  and  then  walked,  and  afterwards 
leaped.  Query, — Would  not  any  one  of  us, 
under  like  restoration  of  helpless  limbs, 
have  made  a lively  use  of  them,  even  with- 
out religious  affection  ? But  all  we  have  oc- 
casion to  remark  here,  is,  that  it  was  not 
irresistible  grace,  which  made  him  leap  : 
for  he  stood  part  of  the  time  at  least.  The 
remainder  of  the  time  he  had  to  move,  be- 
cause he  was  going  on  the  road  to  the 


99 


Exercises  and  Effects  of  Religion. 

temple ; and  he  did  it  lively,  because  his  heart 
was  glad.  His  leaping,  I suppose,  was  for 
his  own  gladuess,  and  his  “ praise,’’  was  for 
God.  Acts  iv.  24,  When  their  own  com- 
pany heard  from  Veter  and  John,  how  they 
had  beeu  treated,  because  of  restoring  the 
said  lame  man,  “they  lifted  up  their  voices 
to  God,  with  one  accord,  (how?)  aud  said, 
Lord,  thou  art  God  &c. — making  thence  a 

prayer  of  six  -verses  : and  when  they  had 
prayed,  (verse  31,)  the  place  was  shaken 
where  they  were  assembled,  and  they  were 
ali  filled  with  the  Holy  Ghost : (and  what 
did  they  do  then  ?)  and  they  spake  the  word 
with  boldness,  “ and  with  great  power,  (no 
screaming  or  jumping!)  gave  the  Apostles 
witness,  and  great  grace  was  upon  them  all.” 

Acts  ix.  36.  40,  “When  Dorcas, 

who  was  full  of  good  works,  aud  alms 
deeds,  was  restored  to  life  by  Peter,  she  open- 
ed her  eyes  and  sat  up  :”  she  made  no  leap- 
ing, &c.  ! 

Acts  x.  44,  “ While  Peter  yet  spake, 
(in  the  Ceuturian’s  house,)  the  Holy  Ghost 
fell  on  them  all : (what  did  they  do?)  they 
were  astonished— and  lie  commanded  them 
to  be  baptised.” 


100  Exercises  and  Effects  of  Religion. 

Acts  xiv.  10,  Paul  at  Lystra,  heals  the 
man  impotent  of  his  feet,  “ and  he  leaped, 
and  walked  — He  did  not  seem  to  worship 
at  all. 

Acts  xv.  31,  When  the  Apostles  car- 
ried the  Epistle  to  Antioch,  and  it  was  read, 
“they  rejoiced  for  the  consolation/*' 

Acts  xvi.  25,  Paul  and  Silas,  at  Phi- 
lippi, were  imprisoned,  “ and  at  midnight 
they  sang  praises  unto  God-,  and  suddenly 
there  was  an  earthquake,  and  the  doors 
opened,  and  every  one’s  bands  were  loosed  ; 
(what  a surprising  power!)  and  the  keeper 
fearing,  would  have  killed  himself : (no  reli- 
gion at  this  time  !)  but  Paul  cried,  do  thyself 
no  harm  : and  he  sprang  in,  (affected  by  the 
kindness  of  the  words,)  and  came  trembling, 
(because  afraid  still,)  and  fell  down  before 
Paul  and  Silas,  (supposing  the  power  only 
of  them,  and  making  them  homage,)  and 
said,  Sirs,  what  must  I do  to  be  saved sup- 
posing destruction  must  await  them  all  under 
such  mighty  “ shakings  of  the  foundation  of 
the  prison.”  But  they,  willing  to  avail  them- 
selves of  so  suitable  an  occasion  to  preach 
repentance,  as  the  best  means  of  salvation, 
take  up  his  own  word,  and  say,  “ believe 


lot 


Exercises  and  Effects  of  Religio  n. 

on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved,”  and  thy  house.  His  belief  could 
not  save  his  household,  but  they  meant  that 
belief  unto  salvation,  should  be  equally  pos- 
sible for  all  of  them.  As  yet,  during  all  this 
time,  he  knew  not  the  way  of  Christian  sal- 
vation : and  if  he  did  not,  as  I shall  presently 
shew,  how  ill  judged  has  been  the  zeal  of 
those,  who  have  pressed  all  this  prison 
scene,  as  a case  of  absolute  conviction  for 
sin.  He  meant  by  all  he  did,  present,  tem- 
poral deliverance  : but  they  meant  to  urge 
him  to  a concern  for  his  soul : therefore, 
after  all  this,  (verse  32,)  they  spake  unto  him 
the  word  of  the  Lord,  and  to  all  that  Ivere 
in  the  house,  “ and  then  only  it  follows, 
(verse  33d,)  that  4bey  were  all  baptised,  and 
then  shewed  kindness  to  Paul  and  Silas,  by 
washing  their  stripes.” 

Acts  xix.  6,  Paul  at  Ephesus — and 
when  Paul  laid  his  hands  on  the  Disciples 
there,  the  Holy  Ghost  came  on  them,  and 
they  spake  with  tongues. 

Acts  xx.  37,  And  they  all  wept  sore, 
and  fell  on  Paul’s  neck  and  kissed  him  ; 
sorrowing  most,  that  they  should  see  his 


102  Exercises  and  Effects  of  Religion. 

face  no  more  : how  rational  and  affectionate 
their  manner ! 

Acts  xxviii.  15,  Paul  approaching  Rome, 
sees  the  brethren  coming  to  meet  him,  and 
was  glad  : how  did  he  act?  He  thanked  God 
and  took  courage. 

Acts  xxviii.  23,  "When  Paul  expound- 
ed in  Rome,  from  morning  till  night,  i(  per- 
suading them,”  some  believed  and  some  not. 

Having  now  goue  through  the  preceding 
examinations  of  the  effect  of  preaching,  and 
of  the  Holy  Spirit,  on  the  hearts  of  the  first 
Christians  and  converts,  we  have  been  ena- 
bled to  judge,  in  what  manner  their  bodies 
were  ordinarily  aflected  ; and  we  are  com- 
pelled now  to  concede,  that  they  did  not 
jump,  nor  scream,  nor  shout,  nor  in  any 
thing  act  unseemly  : but  acted  with  constant 
decorum,  gravity  and  stability.* 


* It  occurs  to  me,  in  this  place,  that  some  one 
will  say,  If  they  have  not  told  us  of  their  leaping, 
they  were  however,  allowed  to  do  so  by  Christ  him- 
self in  his  sermon  on  the  Mount.  See  Luke  vi.  23  : 
“ Rejoice  ye  in  that  day,  and  leap  for  joy  — but  if 
this  be  compared  with  the  more  full  detail  of  this 
same  sermon,  recorded  by  St.  Mathew  v.  12th, 
it  is  there  proved,  (as  we  have  before  observed,)  that 


Objections  made  to  their  Religion.  103 

I come  now  to  show  the  opinions  ichich 
were  formed  of  the  first  Christians,  by  their 
enemies  ; and  what  things  they  laid  to  their 
charge  as  offences. 

In  exhibiting  the  various  charges,  which 
will  fall  under  this  head,  I wish  my  reader 
to  be  vigilant  to  discover,  if  he  can,  among 
all  the  accusations  which  their  enemies 
could  lay  to  them,  any  thing  like  scream- 
ing,  shouting,  or  jumping. 

Acts  xvi,  20,  Paul  and  Silas,  before  the 
magistrates  at  Philippi,  are  accused,  that 
^they  do  exceedingly  trouble  our  city — - 
(why?)  they  teach  customs  not  lawful  for  us 
to  receive  or  observe.” 

Acts  xvii.  7?  Paul  and  Silas,  at  Thes- 
salonica,  are  accused  of  “ turning  the  world 
upside  down,  (figurative  of  course ;)  and 
doing  contrary  to  Caesar ; saying,  there  is 
another  king,  one  Jesus.” 


leaping  is  not  only  a figurative,  but  a proverbial  ex- 
pression, in  John  and  others ; and  means,  as  St. 
Mathew  understood  it,  u exceeding  glad,” — and  by 
no  means,  actual  leaping : mark  too,  in  this  same 
sermon,  Christ  also  bids  them  to  pluck  out  the  right 
eye $ to  cut  off  the  right  hand,  &c» 


10i  Objections  made  to  their  Religion. 

Acts  xvii.  18,  Paul  at  Athens — <l  the 
philosophers  said,  What  will  this  babbler 
say  ; — others,  he  is  a setter  forth  of  strange 
doctrine  : and  they  said,  May  we  know  what 
this  new  doctrine  is,  and  what  these 
things  mean  P”  And  then  Paul  standing  on 
Mars-hill,  said,  Ye  men  of  Athens,  &e. 
(speaking  nine  verses) — read  it  and  see  how 
rationally  he  defends  his  doctrine  by  the 
rules  of  right  reason — his  acts  he  supposed 
were  not  j peculiar  enough  to  merit  any  ex- 
planation, though  it  was  included  in  the 
compass  of  their  request,  if  any  had  ex- 
isted. 

Acts  xviii.  13,  The  Jews  at  Acbaia, 
said,  “ this  fellow  persuadeth  men  contrary 
to  the  law  but  Gallio  acquits  him,  saying, 
“ O ! ye  Jews,  if  it  were  a matter  of  mong, 
or  of  wicked  lewdness,  I might  act,  but 
if  it  be  a question  of  words  and  names,  and 
of  your  law,  look  ye  to  it.”  Here  he  shows 
by  his  verdict,  plain  enough,  it  was  his  doc- 
trine, anti  not  at  all  the  actions  of  the  dis- 
ciples, which  offended. 

Acts  xix.  37,  The  town  clerk  at 
Ephesus,  declared  they  were  “ neither  rob- 
bers of  churches,  nor  blasphemers insin- 


Objections  made  to  their  Religion.  105 

uating  thus : that  there  was  nothing  against 
their  manners. 

Acts  xxi.  28,  The  Jews  at  Jerusalem — 
u cried  out,  men  of  Israel  help  ! This  is  the 
man,  that  teaeheth  all  men  every  where 
against  the  people,  and  the  law,  and  this 
place here,  although  they  even  invented 
lies,  they  did  not  conceive  any  charge 
against  their  manners. 

Acts  xxiv.  19,  Paul  excusing  himself 
before  Felix — says,  “I  was  found  neither 
with  multitude  nor  tumult,  and  let  these  say 
if  they  have  found  any  evil  doing  in  me.” 
Thus  he  knew  his  actions  were  unblamable , 
even  in  their  estimation. 

Acts  xxv.  26,  Festus  writeth  respect- 
ing Paul — saying,  “ I have  no  certain  thing 
to  write  respecting  him  ; and  it  seemeth  un- 
reasonable to  send  a prisoner,  and  not  to 
signify  bis  crimes.” 

Acts  xx vi.  2,  I think  myself  happy,  says 
Paul,  that  I shall  answer  before  theeAgrippa, 
touching  all  the  things  whereof  I am  accus- 
ed of  the  Jews.”  He  then  proceeds  to  a 
long  defence,  (of  32  verses,)  but  he  makes 
no  reference  to  any  extravagant  bodily  ex- 
ercises. Indeed,  the  lawyer  who  was  era- 


106  The  decorum  and  restraints  of  Religion. 

ployed  to  accuse,  and  whose  whole  speech 
to  the  judges  is  preserved,  accuses  the 
Christians  of  none  of  these  things.  We  infer 
then,  that  they  were  absolutely  unknown  in 
that  day. 

1 proceed  now,  finally,  to  give  evidence 
of  the  manners  and  habits  of  the  first  Chris- 
tians, and  of  their  strict  observance  of  rules 
of  decency  and  order — even  to  imposing  res- 
traints upon  the  operations  of  the  spirit. 

1 Cor.  ix.  9.  10,  “Take  heed,  least 
by  any  means  this  liberty  of  yours  become  a 
stumbling  block  to  them  that  are  weak.”  (Oh, 
how  considerate  then  for  the  feelings  and 
views  of  others!)  “But  when  ye  sin  so 
against  the  brethren,  and  wound  their  weak 
conscience,  y esin  against  Christ.” — Do  they 
indeed!  And  verse  13th  adds:  “ where- 
fore, if  meat  make  my  brother  to  offend, 
(offended,)  I will  eat  no  flesh  while  the 
world  standeth.”  What  feeling,  considera- 
tion, aud  gentle  forbearance  for  our  instruc- 
tion and  example  ! — Observe  too,  how  it 
implies  that  Christians  may  restrain  their 
acts. 


The  decorum  and  restraints  of  Religion.  107 

1 Cor.  xi.  13,  il  Judge  in  yourselves,  Is  it 
comely,  that  a woman  pray  unto  God  unco- 
vered P Also,  it  is  a shame  for  a woman  to  be 
shaven,  but  (verse  15th  says,)  if  she  has  long 
hair  it  is  her  glory.” — A man  indeed  ought 
not  to  cover  his  head  : — and  again  : (verse 
1 1th,)  “ Doth  not  even  nature  itself  teach 
you,  that  if  a man  have  long  hair,  it  is  a 
shame  unto  him  !”  Mark  here,  how  earnestly 
Paul  pleads  for  the  prescribed  forms  and 
usages  of  society  : — he  endeavours  to  shame 
them  into  comeliness,  and  such  taste  of  per- 
sonal decoration,  as  nature  and  custom  pre- 
scribes. I wonder,  if  Paul  could  have  en- 
dured complacently,  the  jumping  and  scream- 
ing of  some  of  our  ei  unstill  sisters  /” 

1 Cor.  xiv.  34,  “ Let  your  women 

keep  silence  in  the  churches,  for  it  is  not 
'permitted  unto  them  to  spealc,  but  they  are 
commanded  to  be  under  obedience,  as  also 
saith  the  law.”  How  unlike  is  this  to  the 
liberty  of  our  sisters  ! — 

But  Paul  in  the  14th  chap.  t9tli  verse,  is 
very  remarkable — “ In  the  church  I had 
rather  speak  five  words,  with  my  under- 
standing, that  by  my  voice  t might  teach 
others  also,  than  10,000  words  in  an  un- 


108  The  decorum  and  restraints  of  Religion . 

known,  (i.  e.  an  unintelligible)  tongue.”  Oh . 
how  he  aims  in  all  things  to  edify.  He  would 
rather  give  an  intelligible  account  of  his 
state  of  soul,  that  others  may  learn,  than  to 
scream  or  shout,  in  an  unknown  manner  or 
sound  ! For  he  says, (verse  7th,)  “except  they 
give  a distinction  in  the  sounds,  how  shall 
it  be  known  what  it  is  ?”  So  likewise,  (9th 
verse,)  “ except  ye  utter  by  the  tongue,  words 
easy  to  be  understood,  how  shall  it  be 
known  what  is  spoken  ? ye  shall  speak  into 
the  air  !”  (verse  12th,)  “ Let  the  zealous  of 
spiritual  gifts,  seek  to  excel  to  the  edifying 
the  church.”  Thus  this  edifying  we  observe, 
is  the  clymax  of  his  whole  theme  of  instruc- 
tion. But  who  is  edified  either  by  the  jump- 
ing, or  screaming,  or  shouting,  or  stepping 
of  tunes  ! Nay,  those  kind  of  people,  have 
been  challenged  in  some  cases  to  give  some 
rational  account  of  their  emotions  in  public  ; 
but  they  have  been  too  diffident  or  ashamed, 
although  they  thought  nothing  of  either  of 
the  others  before  the  congregation.  Can 
such  persons  think  themselves  in  a right 
spirit,  who  can  resist  such  weighty  com- 
mands, as  these  which  St.  Paul  enjoins ! 
Who  hath  made  any  of  us  wiser  than  the 


The  decorum  and  restraints  of  Religion.  109 

Apostles  ? Finally,  says  the  same  apostle, 
(verse  15th,)  “I  will  pray  with  the  Spirit, 
and  1 will  pray  with  the  understanding 
also  : I will  sing  too,  with  the  Spirit,  and 
with  the  understanding  also  that  is, 
when  he  has  the  Spirit  in  him  : he  will  also, 
while  he  acts  with  it,  make  it  to  be  under- 
stood by,  or  accompanied  with  the  under- 
standing of  others  also : this  is  his  obvious 
meaning.  For,  he  adds,  “ unless  these 
things  be,  those  that  are  unbelieving  will 
say,  “ ye  are  mad:”  (how  manifestly  he  cares 
for  the  opinion  of  unbelievers,  but  some  of 
us  make  a merit  of  their  derisions  :)  “ But 
if  otherwise,  (says  Paul,)  “he is  convinced 
of  all ; and  will  report  that  God  is  in  you  of 
a truth.”  As  if  Paul  had  said,  so  rule  your 
spiritual  exercises  and  subdue  them,  that 
they  may  always  stand  explained  to  their 
understandings  by  your  words  ; that  so  you 
may  convince  the  unbeliever,  and  cause  him 
to  “ report  ” that  you  are  not  mad,  but  God 
is  in  you  : “ For  God,  he  adds,  is  not  the 
author  of  confusion,  but  of  peace  ; as  in  all 
the  churches  of  the  saints,  (verse  33d,)  Let 
all  things,  therefore,  be  done  unto  edifying  . 
(verse  27th,)  Yea,  (still  increasing  in  his 


110  The  decorum  and  restraints  of  Religion. 

energy  of  command,)  let  all  things  (omit 
nothing,  however  trivial,)  be  done  decently, 
and  in  order.”  Is  it  possible,  that  any  well 
wisher  to  Zion,  of  sober  and  stable  princi- 
ples of  Christianity,  can,  after  reading  such 
wise  and  solemn  admonitions,  countenance 
the  loose  disorder,  and  confusion  of  many  of 
our  meetings  ? — Are  we  not,  indeed,  over- 
leaping the  bounds  of  apostolic  wisdom  ; and 
can  we  hope  to  escape  the  illusions  of  enthu- 
siasm ? — May  the  Lord,  indeed,  touch  the 
hearts  of  his  servants,  to  purify  his  temple  ! 

1 Tim.  chapter  iii. — A miuister  “ must 
be  blameless — sober,  of  good  behaviour — 
one  that  ruleth  well ; aud  he  must 
have  a good  report  of  those  which  are 
u'itlioat,  (must  he  indeed  !)  least  he  fall  into 
reproach .”  Here  we  perceive  we  are  so 
to  live,  as  to  be  without  blame  or  reproach , 
even  from  the  wdrld : nay,  more ; we  must 
have  a good  report  from  them ; because  of 
our  good  behaviour,  even  in  their  estimation. 
Nor,  can  this  position  be  at  all  gainsayed, 
by  the  text : “ rejoice,  and  be  exceeding 
glad,  when  they  say  all  manner  of  evil 
against  you , falsely,  (mind  you)  for  my  name 
sake  -.—for  great  is  your  reward,  &c.”  It  is 


The  decorum  and  restraints  of  Religion.  Ill 

not  that  you  should  be  glad  of  their  evil 
speaking,  but  of  the  reward.  See  JSlathew 
v.  li. 

1 Tim.  chap.  iv.  “Let  no  man  despise 
thy  youth  ; (that  is,  by  any  indiscretion)  hut 
he  thou  an  example : (may  he  and  Paul, 
indeed  be  ours  also  !)  study  to  show  thyself 
approved  unto  God— a workman  (in  his 
ministry)  that  needeth  not  to  be  ashamed.'’ 

Paul  to  Titus  chap.  ii.  Says,  “ teach 
aged  men  to  be  sober,  grave,  temperate : 
the  aged  women,  that  they  behave  according 
to  godliness : (so,  godliness,  he  admits,  has 
its  rules  and  restraints :) — Young  women, 
that  they  be  sober,  keepers  at  home  : — young 
men,  that  they  be  sober  minded — shewing , 
in  all  things,  (even  in  religious  exercises,) 
gravity,  and  sound  speech,  (i.  e.  intelligent 
speech)  that  cannot  be  condemned : (what ! 
care  for  the  condemnation  of  the  world ! 
yes ;)  that  he  that  is  of  the  contrary  part, 
(i.  e.  the  opposition)  may  be  ashamed:  (and 
not  you ) having  no  evil  thing  (even)  to  say 
of  you  l”  for  be  adds,  “ we  must  live  so- 
berly, righteously  and  godly.  Finally,  let 
no  man  despise  thee no,  not  evil  men 
themselves.  May  we  not  add,  if  a man 


112  The  decorum  and  restraints  of  Religion. 

will  not  believe,  nor  receive  these  words, 
from  u the  stewards  of  the  mysteries  of 
God,”  neither  would  they  listen  to  any 
counsel  hut  their  own,  though  one  arose 
from  the  dead  ! Even  now,  methinks,  an  ill 
informed  caviller  is  ready  to  ask,  as  I have 
before  heard  it,  Are  we  not  (t  to  become  as 
the  tilth  and  offscouring  of  the  earth  ?”  No  ! 
read  1 Corinthians,  4th  chapter,  and  the 
context ; and  there  you  will  see,  that  Paul 
himself  uses  the  words ; and  uses  them 
against  his  own  followers  ; who  were  for  ex- 
alting their  wisdom  against  his,  (as  some  of 
us  do  now,)  and  regarding  him  as  naught, 
nay,  as  filth  /” 

I promised,  finally,  to  show  that  Christians 
can,  by  scripture  command,  restrain  the 
Spirit,  according  to  judgment  and  reason  : 
being  always  ruled  by  the  seasonableuesS, 
and  fitness  of  things — thus  : 1 Cor.  xv. 
20,  28,  “ When  ye  come  together,  and 
every  one  of  you  hath  a psalm,  hath  a doc- 
trine, hath  a revelation,  &c.  if  there  he  no 
interpreter,  (i.  e.  no  chance  of  explaining 
your  exercises,)  let  him  keep  silence  in  the 
church  : — (this  then  is  possible,  Paul.)  and 
let  him  speak  to  himself,  and  to  God.” 


The  decorum  and  restraints  of  Religion , 113 

Why  so  ? “ that  all  things  may  be  clone  unto 
edifying.”  The  reason  is  obvious  : the  sole 
cause  of  our  speaking  in  public,  of  God's 
operations  towards  us,  at  all,  must  be  for 
the  benefit  of  ethers ; for  God  knows  al- 
ready— therefore  we  may  “ muse  his  praise,” 
acceptably  to  him.  The  Apostle  (verse  30th 
and  31st)  continues  : u If  any  thing  be  re- 
vealed to  another  that  sitteth  by,  let  the  first 
hold  his  peace  : For  we  may  all  prophecy, 
(i.  e.  speak,  or  prayj)  one  by  one;  that  all 
may  learn,  and  all  may  be  comforted  and 
furthermore ; “ the  spirits  of  the  prophets, 
(the  speakers)  are  subject  to  the  prophets.’* 
Which  inculcates  this  lesson  : that  the  spirit 
is  never  sent  with  such  power,  in  ordinary 
religious  exercises;  but  what  it  may  be  sub- 
jected to  our  wills,  and  governed,  at  our 
discretion ; or,  how  otherwise  should  we  be 
made  accountable  creatures  for  all  our  ac- 
tions ! ^ % 

But  it  is  very  possible,  after  all  that  has  been 
said,  (for  I am  now  drawing  to  a close,)  that 
some  few,  notwithstanding  the  evidences  of 
right  religion,  adduced  in  the  foregoing  re- 
view, will  continue  to  hug  their  former  cotv 
ceits  and  practices;  thus  fulfilling  the  sent!. 
k 2 


Hi  The  decorum  and  restraints  of  Religion. 

racnt  of  Charles  Wesley's  biographer,  that 
<£  those  who  most  want  these  salutary  res- 
traints, are  the  least  disposed  to  receive 
them  :”  acting  too,  not  unlike  the  lines  in 
Hudibras,  “ the  man  convinc’d  against  his 
will,  enjoys  his  old  opinion  still.”  In  the 
language  of  Locke,  “ they  will  be  sure,  be- 
cause they  are  sure  ; and  their  persuasions 
must  be  right,  because  they  are  stroug  in 
them  and  yet,  they  cannot  be  more  sure 
than  the  pious  Baron  Swedenbourg  w as,  of 
actually  seeing  and  conversing  with  angels  ! 
I desire,  however,  to  continue  kindly  dispos- 
ed towards  such,  for  (t  their  persuasions  may 
be  as  strong  in  error,  as  in  truth.”  As  I 
would  fain  “ restore  such  in  meekness,”  so 
I would  wish  in  all  gentleness,  to  give  them 
every  fair  means  of  establishing  their  views  ; 
and  I hope  the  most  streuuous  of  them,  will 
grant  that  I am  sufficiently  charitable,  if  I 
hold  myself  open  to  their  conviction,  on  this 
single  principle  of  future  conduct — to  wit : 
those  who  are  in  any  way  singular,  should 
give  to  all  their  extra  acts,  both  for  their 
own  justification,  and  for  our  conviction  and 
edification,  (in  a manner  as  public  as  their 
actions — and  at,  and  as  near  the  time  of  them, 


The  decorum  and  restraints  of  Religion.  11 5 

as  possible,)  a full,  frank  confessional,  decla- 
ration, of  the  alledged  irresistible  manner, 
in  which  they  have  been  actuated,  or  ope- 
rated  upon.*  If  from  God,  they  may  sup- 
pose he  will  inforce  his  truth  with  such 
energy,  or  unction,  as  sometimes  to  subdue 
our  prejudices ; and  besides,  it  will  serve  to 
explain  to,  and  convince  the  irreligious  too. 
They  who  are  actually  filled  of  the  right 
spirit,  may  expect  to  speak  with  some  good 
degree  of  intelligence  and  understanding ; 
and  they  who  have  none  of  this,  will  stand 
exposed,  as  either  mistaken,  or  as  hypocri- 
tical. By  this  means,  God’s  own  works 
may  be  glorified.  For  myself,  I wish  to 
stand  open  to  conviction  : and  I am  williug 
to  draw  my  belief,  from  what  I can  see  and 
understand,  as  done  before  my  eyes,  or  felt, 
or  perceived  in  myself.  I wish,  in  all  pur- 
suits after  truth,  to  let  all  my  pre-conceived 


* In  several  instances  of  remarkable  conduct  in 
conversion,  the  parties  sent  to  Mr.  Wesley,  written 
accounts,  to  be  read  by  him  in  public.  St.  John,  says, 
“ he  that  doeth  truth  cometh  to  the  light $ that  his 
deeds  may  be  made  manifest,  that  they  are  wrought 
in  God.” 


116  The  decorum  and  restraints  of  Religion. 

opinions,  bang  about  me,  loose  as  a garment, 
which  I may  drop,  so  that  1 may  he  ready  to 
believe  any  new  fact,  which  1 had  not  before 
couceived  of;  provided,  the  evidence  be 
sufficient.  I have  already  witnessed  some 
affections  of  bodies,  of  well  disposed  pious 
persons,  at  which  I have  been  surprised, 
and  which  I do  not  understand  by  any 
scripture  analogy.  If  persons  of  competent 
judgment,  enlightened  understanding,  and 
deep  piety,  shall  therefore,  in  this  way,  dis- 
play any  extra  actions  and  emotions,  and 
declare  the  power  preternatural,  we  shall 
eventually,  by  the  number  and  circumstances 
of  such  cases,  possess  a body  of  evidence,  by 
which  we  may  at  last  test  their  real  char- 
acter. Whether  all  the  emotions  which  re- 
ligion may  excite,  have  been  told  in  the  new 
Testament,  I will  rather  leave  to  profes- 
sional divines  to  settle.  They  have,  in- 
deed, already  generally  assured  us,  that 
11  the  scriptures  are  our  only  and  sufficient 
rule,  both  of  faith  and  practice  as  our 
u discipline”  also  confirms.  I have  search- 
ed the  scriptures,  with  a view  to  discern, 
whether  ice  had  any  promises,  of  greater 
effects  and  outward  manifestations  of  the 


The  decorum  and  restraints  of  Religion.  ±17 

spirit,  than  was  experienced  under  the  mi- 
nistry of  the  apostles, — and  1 have  not 
been  so  successful  as  to  perceive  any  allu- 
sion to  them.  But  I will  not  be  so  arrogant, 
however  I may  think,  as  to  take  upon  my- 
self to  pledge  my  readers,  that  there  is  no 
such  thing.  In  the  “ mysteries  of  godli- 
ness,” there  may  he  many  heights  and 
depths,  yet  hidden  from  the  wise  and 
prudent : — I therefore  am  disposed  to  hear 
and  learn, — and  let  my  reader  aim  at  the 
same  thing.  In  the  mean  time,  those  who 
say  they  have  new,  or  unexpected  bodily 
affections,  or  emotions,  if  they  have  a con- 
sistent regard  for  the  honour  of  their  God, 
and  the  comfort  and  consolation  of  their 
brethren,  must  take  more  edifying  means  of 
inculcating  their  experiences,  than  they  have 
hitherto  done  ; or  they  must  continue  to  dis- 
play themselves  as  unprofitably  ; “ as  him 
who  beateth  the  air.”  If  we  know  our- 
selves, we  have  no  will  to  conceal  or  hinder 
any  operation,  which  God  promotes  or  re- 
quires. “ The  reproach  of  Christ,  (as  Mr. 
Wesley  observes,)  we  are  willing  to  bear, 
but  not  the  reproach  of  enthusiasm,  if  we 
can  help  it.” 


/ 


118  The  decorum  and  restraints  of  Religion. 

Having  in  the  commencement  of  this  little 
work,  confessed  my  conviction  of  my  lia- 
bility to  error,  from  which  even  the  best  in- 
formed are  not  exempt, — 1 shall  not  be  sur- 
prised, if  t have  mistaken  somethings,  and 
been  quite  ill-informed  in  others.  But  I 
indulge  a hope,  that  I shall  have  effected  so 
much  real  good,  as  to  make  the  liberal 
minded  forgive  the  imperfections.  I shall 
certainly  have  touched  the  cases  and  causes 
of  some  real  acts  of  enthusiasm  and  extra- 
vagance. I shall  have  “hit  some  blots:” 
and  not  have  been  useless  in  setting  several 
upon  the  inquiry,  and  analysis  of  their  emo- 
tions. If  some  who  have  been  misled , 
should  be  thereby  enabled  to  discern  them- 
selves, the  writer  will  have  the  pleasure  to 
reflect,  that  his  labour  will  not  have  been 
altogether  in  vain. 

I have  now,  I presume,  succeeded  in  the 
labours  I had  proposed  to  myself ; and  I 
trust  the  candid,  well-informed  Christian 
reader  who  knows  his  bible,  and  is  willing 
to  read  it,  free  from  the  shackles  of  pre-con  - 
ceived  opinions  and  prejudice,  will  per- 
ceive, that  I have  honestly  endeavoured  to 
expose  the  fair  truth,  and  so  far  as  was  con- 


The  decorum  and  restraints  of  Religion.  119 

sistent  with  due  earnestness,  I have  avoid- 
ed severity  in  what  I have  so  written.  If 
I,  then,  a plain,  unpretending,  unofficial 
member  of  the  society,  have  thrown  any  new 
light  upon  these  hitherto  concealed  matters, 
what  is  it,  but  so  much  reproof  to  those 
whose  business  it  was  “ to  guard  the  flock, 
as  those  who  must  give  an  account,”  in  that 
they  have  left  their  obligations  and  duties, 
to  be  executed  by  feebler  hands: — by  those 
too,  who  should  rather  sit  to  be  instructed, 
than  to  teach  ! I now  admonish  such,  that  if 
they  will  not  regard  these  things  betimes, 
and  betake  themselves  to  more  enlightened! 
policy,*  they  will  yet,  I much  fear,  cause  a 
mighty  schism . The  sober  minded,  stable 
Christian,  will  feel  pressed  to  <(  come  out ” 
from  among  the  unstable  and  irregular; 
and  will  then  of  necessity,  attach  them- 
selves to  such  preachers,  as  have  the  fear- 
less fidelity,  to  repress  enthusiasm,  and  to 
sustain  the  true  religion.  This  is  not 
spoken  as  of  threat,  but  as  presumption,  of 
a future  probable  fact.  Such  a people  as 
the  Methodists  might  be,  is  not  now  in 


* See  Dr.  Clarke,  in  the  Appendix. 


120  The  decorum  and  restraints  of  Religion. 

Christendom  : — the  simplicity  of  their  wor- 
ship ; their  free  salvation ; their  earnest 
prayers  and  diligence  of  labour ; and  their 
actual  knowledge  of,  and  firm  adherence  to 
the  great  truth — That  there  is  'power,  and 
sensible  witness,  in  the  spiritual  visitations 
of  the  Holy  Spirit ; gives  them  the  foremost 
chance  of  surpassing  all  other  present  Chris- 
tians, both  in  increase  of  multitudes,  and 
holiness  of  members.  Methodism.  “ with 
all  thy  faults,  I love  thee  still !” 


APPENDIX. 

Both  John  and  Charles  Wesley,  were  manifestly 
opposed  to  some  religious  affections,  in  their 
time,  viz : 

SENTIMENTS  OF  JOHN  WESLEY. 

(i  Fondling  words  in  devotion,  says  he,  are 
an  odious,  and  indecent  familiarity  with  our 
Maker.  The  word  dear,  [how  often  do  we  hear 
this  !]  he  says,  he  never  uses,  either  in  prose  or 
Terse  ; or  in  preaching  or  praying.  He  says, 
there  is  no  scripture  which  justifies  it.”*  This 
improper  familiarity  with  God,  is  naturally  pro- 
ductive of  very  evil  faults.  But  some  may  say, 
refraining  from  these  warm  expressions  checks 
the  fervour  of  devotion.  It  is  very  possible  it 
may  ! such  fervour  as  has  passed  for  devotion  ! 
It  may  prevent  loud  shouting,  horrid,  unnatural 
screaming,  repeating  the  same  words  twenty  or 

* Remember,  Christ  says,  “henceforth  ye  shall  ask  me  nothing  ; 
but  whatsoever  ye  shall  ask  the  Father , in  my  name,  shall  be  given 
yovr.” 

Ii 


122 


APPENDIX. 


thirty  times,  jumping  two  or  three  feet  high, 
throwing  about  the  arms  or  legs,  both  of  men 
and  women,  in  a manner  shocking , not  only  to 
religion,  but  to  common  decency*!  But  it  will 
never  check,  much  less  prevent,  true  scriptural 
devotion.  It  will  rather  enliven  the  prayer, 
that  is  properly  addressed.  « Some  of  the  hymns 
of  Dr.  Watts,  says  he,  dedicated  to  divine 
love,  are  too  amorous  ; and  fitter  to  be  addressed 
by  a lover  to  his  fellow  mortal,  than  by  a sinner 
to  the  most  high  God.” 

[ .See  Wesley's  Sermon,  on  knowing  Christ  after  the  flesh. 

In  3rd  vol.  of  Wesley’s  Journal,  speaking 
of  the  Welsh,  he  says,  « Some  give  out  a verse, 
which  they  sing  over  and  over  again,  with 
all  their  might,  thirty  or  forty  times : mean 
while,  some  are  violently  agitated,  and  they 
leap  up  and  down  in  all  manner  of  postures, 
frequently  for  hours.”  He  adds,  “ I think 
there  needs  no  great  penetration  to  understand 
this.  They  are  honest,  upright  men,  who  really 
feel  the  love  of  God  in  their  hearts : but  they 
have  little  experience,  either  of  the  ways  of 
God,  or  the  devices  of  Satan.  So  he  serves 
himself  of  their  simplicity,  in  order  to  ivear 
them  out,  and  to  bring  a discredit  on  the  work 
of  God.” 


APPENDIX. 


123 


Speakingof  the  case  of  the  Rev.  Mr.  Bell,  whom 
he  expelled,  together  with  two  other  ministers , — 
Maxwell  and  Owen,  for  enthusiasm  ; he  says, 
(read  his  Journal,  3rd  vol.)  « I dislike  that  which 
has  the  appearance  of  enthusiasm  : Overvaluing 
feelings , and  inward  impressions  ; mistaking  the 
mere  work  of  imagination , for  the  voice  of  the 
Spirit ; and  undervaluing  reason , knowledge 
and  wisdom.  I dislike  your  spending  so  much 
time  in  several  meetings,  and  keeping  some 
from  other  duties.  [This  is  a very  great  evil : 
some  omit  family  prayers  at  night,— and  hired 
people,  use  time  which  is  not  their  own — over- 
looking seasonable  hours,  as  though  God  could 
not  again  be  found.]  I dislike  the  singing,  or 
speaking,  or  praying,  of  several  at  once — too 
hold  and  irreverent  expressions ; — using  poor, 
flat,  bald,  disjointed  hymns; — your  using  pos- 
tures or  gestures,  highly  indecent ; your  scream- 
ing, even  so  as  to  make  the  words  unintelli- 
gible ; — the  bitterly  condemning  any  who  op- 
pose, pronouncing  them  hypocrites,  or  not  jus- 
tified.”* 


* Afterwards,  Bell  affected  to  turn  prophet ; and  Maxwell  and 
Owen  fell  away,  and  all  died  sinners ! The  French  prophets,  though 
once  so  numerous,  where  are  they  now  ! all  gene. 


12* 


APPENDIX. 


t(  I am  willing,  (says  John  Wesley,)  to  bear 
the  reproach  of  Christ ; but  not  the  reproach  of 
enthusiasm,  if  I can  help  it.”  . 

John  Wesley,  in  his  5th  vol.  of  Journal,  speak- 
ing of  the  people  near  Chapel-in-le-Frith,  near 
Macclesfield,  says,  “ many  have  been  awaken- 
ed, justified,  and  soon  after  perfected  in  love : 
but  even  while  full  of  love,  Satan  strives  to  push 
many  of  them  to  extravagance.  This  appears 
in  several  instances  : first,  frequently  three  or 
four,  yea,  ten  or  twelve  pray  aloud  all  together. 
2nd,  Some  of  them,  perhaps  many,  scream  all 
together,  as  loud  as  they  possibly  can.  3rd,  Se- 
veral drop  down  as  dead,  and  are  as  stiff  as  a 
corpse  ; but  in  a while,  they  Start  up,  and  cry 
glory  ! glory  ! perhaps  twenty  times  together.” 
“Just  so,  he  adds,  do  the  French  prophets  : and 
very  lately,  the  jumpers  in  Wales  ; bringing  the 
real  work  into  contempt.” 

But  let  no  enemy  to  the  power  and  effect  of 
genuine  religion,  presume  to  assert  from  any 
thing  above  said,  that  Mr.  Wesley  was  un- 
friendly to  occasional,  strong,  outward  manifes- 
tations of  convictions,  and  conversions:  his 
Journals  give  many  accounts  of  unusual  outpour- 
ings of  the  Spirit,  and  of  his  pleasure  in  them. 
Some  suddenly  fell  down,  crying  for  mercy  : and 


APPENDIX. 


125 


others  quickly  rejoiced,  giving  thanks.  Such 
-power,  we  pray,  may  continue  with  us.  But 
these,  by  their  actions  and  words,  evinced  that 
the  power  was  preternatural ; and  hence,  others 
were  convinced.  If  some  other  societies  of  good 
men,  witness  not  these  things,  may  it  not  be,, 
because  they  are  less  disposed  to  receive  the 
Spirit  in  much  power?  But  few  have  the  grace 
to  bear  our  reproach. 

Wesley  sought  a medium,  between  still  cir- 
cumspection, and  unrestrained  and  thoughtless 
jestures,  and  vociferations.  Let  us  follow  his 
wisdom,  and  his  prudence.  As  rational  and 
converted  creatures,  we  are  never  bereft  of 
reason, or  judgment ; and  we  are  always  bound 
to  use  them  ; remembering  always,  that  Satan 
himself  will  always  push  us  to  act  unseemly. 
Let  us  aim  that  all  be  done  to  edification  /, 

It  is  most  carefully  to  be  marked  too,  that 
all  of  Mr.  Wesley’s  objections  to  excessive  ex- 
ercises, is  made  exclusively  against  professed 
Christians  : — For  convicted  sinners,  he  offered 
no  rules.  Their  convictions  he  expected  were 
irresistible  and  reluctant and  as  to  their 
grosser  emotions,  he  often  saw  and  knew  that 
they  were  excessive,  even  to  agonies  of  body 
and  mind,  by  the  actual  resistance  of  Satan .» 

I>  2 


126 


APPENDIX. 


Such  exposed  actions  from  men  who  were  just 
before  avowed  enemies,  and  scoffers,  want  no 
apology  nor  interpretation.  Nor  is  it  likely 
that  men  so  remarkably  engaged,  would  be 
quieted  till  they  found  the  Comforter.  Mr. 
Wesley  supposed  some  of  these  very  strong 
eases  (f  of  outward  signs  and  wonders,  were 
suffered,  or  permitted  to  the  converts,  because 
of  the  hardness  of  our  hearts;  unready  to  re- 
ceive any  thing,  unless  we  see  it  with  our  eyes, 
and  hear  it  with  our  ears.”  For  he  remarked, 
that  after  these  things  had  been  suffered,  in  the 
beginning  of  a work,  the  work  of  conviction  was 
much  more  calm  and  unalarming.  The  writer 
of  the  present  work,  has  his  sentiments  in 
entire  unison  with  Mr.  Wesley’s. 

Sentiments  of  Charles  Wesley. 

In  Charles  Wesley’s  Life,  page  158,  speaking  of 
a good  revival  at  New  Castle,  hesays,  “many  peo- 
ple had  been  greatly  agitated  during  the  preach- 
ing : falling  into  convulsive  motions,  with  strong 
erics  : — many  no  doubt  were  in  the  deepest  dis- 
tress ; but  he  perceived  that  these  natural  affec- 
tions were  soon  imitated  to  attract  notice.  Some 
actually  did  this.  One  fell  into  a fit,  and  beat 
himself  heartily, — I let  him  alone  : and  instead 


APPENDIX. 


127 


of  singing  over  him,  as  had  often  been  done, 
we  left  him  to  recover.  A girl,  as  she  began 
her  cry,  I ordered  carried  out;  [John  Wesley 
ordered  several  carried  to  a distance,]  and  al- 
though her  convulsions,  had  taken  away  the  use 
of  her  limbs,  she  soon  found  the  use  of  them, 
when  left  without  the  door,  and  walked  off! 
The  first  night  I preached  here,  half  my 
words  were  lost,  by  the  outcry  of  several  unstill 
sisters,  who  got  as  near  me  as  they  could,  and 
tried  who  could  cry  loudest:  but  they  became 
quite  still,  when  I gave  out,  that  whosoever  be- 
gan above  my  voice,  should  be  carried,  without 
any  man’s  hurting  or  judging  them,  to  the  far 
end  of  the  house.  Yet  the  Lord  was  with  us, 
mightily  convincing  of  sin  and  of  righteousness 
and  he  adds,  “ since  I preached  the  gospel,  it 
never  had  greater  success  than  here  at  New 
Castle.”  Yet  says  he,  “ we  have  no  more  fits 
among  us,  and  I have  done  nothing  to  hinder 
them,  only  declared,  that  I do  not  think  the 
better  of  any  one  for  crying  out 

“ Mr.  Wesley  (says  his  biographer,)  fre- 
quently repeated  these  remarks : but  experience 
had  frequently  shewn,  that  they  who  most 
want  these  salutary  restraints,  are  the  least  dis- 
posed to  receive  them  : not  being  willing  to 
part  with  their  imaginary  comforts,  by  being 
undeceived.” 


128 


APPENDIX. 


Sentiments  op  Ret.  John  Fxetchee, 

Jls  expressed,  in  his  letter  of  22d,  Nor.  1762, 

to  Charles  JFesley. 

“ I have  heard  the  melancholy  news,  of  many 
of  our  brethren  over-shooting  sober  and  steady 
Christianity  in  London.  O ! that  I could  stand 
in  the  gap,  and  by  sacrificing  myself  shut  this 
immense  abyss  of  enthusiasm. 

“ The  corruption  of  the  best  things,  is  always 
the  worst  of  corruptions.  Going  into  an  extreme 
of  this  nature,  or  only  winking  at  it,  will  give 
an  eternal  sanction  to  the  vile  aspersions,  cast 
on  all  sides,  on  the  purest  doctrines  of  Christi- 
anity ; and  we  shall  sadly  overthrow,  over- 
throw in  the  worst  manner,  what  we  have  en- 
deavoured to  build  for  many  years. 

“ Allowing,  that  but  half  of  the  report  is  true, 
the  rest  shews,  that  spiritual  pride,  presump- 
tion, arrogance,  stubbornness,  party-spirit,  un- 
eharitableness,  prophetic  mistakes, — in  short, 
every  sinew  of  enthusiasm,  is  now  at  work  in 
many  of  that  body. 

“ Insist,  first  in  love — afterwards  with  autho- 
rity, that  they  either  stand  to  the  sober  rule  of 
Christianity,  or  depart  from  us. 

“ Fear  not ; the  Lord  will  take  care  of  his 
ark  j and  though  hundreds  of  Uxxahs  should 


APPENDIX. 


129 


fall  off,  most  of  them  would  return  with  Noah’s 
dove. — Have  faith  in  the  word,  and  leave  the 
rest  to  Providence  !” 

[See  Fletcher’s  Letters. 

Mr.  Fletcher  had  a young  woman  in  his 
church,  of  extravagant  deportment ; of  whom 
he  remarks  : 

“ It  seems  to  me,  as  if  that  old  murderer, 
proposed  to  ruin  the  success  of  my  ministry  at 
Madely,  by  means  of  Miss  A — . She  emaciates 
her  body  by  fastings — falls  into  convulsions  in 
my  church  and  assemblies — and  is  perpetually 
tempted  to  suicide.  What  to  do,  I do.not  know  ; 
for  those  who  are  so  tempted,  pay  as  little  re- 
gard to  reason,  as  the  miserable  people  in  Bed- 
lam. Prayer  and  fastings  are  the  only  re- 
sources.”* 

Sentiments  oe  Rev.  J.  Edwards. 

The  following,  is  selected  from  John  Wesley’s 
edition  of  44  Edwards  on  Religious  Affections .” 
Mr.  Edwards  was  largely  concerned,  in  a great 
revival  of  religion  in  New  England  ; and  was 
moved  to  write  what  he  did,  from  what  he  saw 
and  considered. 

* This  last  was  actually  done  every  Tuesday,  till  she  recovered, 
See  Fletcher’s  Letter,  5th  January,  1763. 


130 


APPENDIX. 


After  saying,  that  “ great  part  of  true  reli- 
gion lies  in  the  affections,  and  that  this  must 
necessarily  affect  the  motion  of  the  fluids,  and 
of  the  animal  spirits,”  he  says,  “ there  arc 
other  spirits,  who  have  influence  on  the  minds 
of  men,  besides  the  Holy  Ghost. — There  are 
many  false  spirits,  who  with  great  subtilty  and 
power,  mimic  the  operations  of  the  Spirit  of 
God  ; and  they  therefore,  affect  tilings,  in  which 
we  had  no  contrivance.  Some  operations  we 
can  clearly  discern  ; such  as  dreadful  and  horrid 
suggestions  : and  so  too,  the  power  of  Satan 
may  be  ns  "immediate  in  false  comforts  and  joys  ; 
and  often  is  so  in  fact. 

“It  is  no  sure  sign  of  true  spiritual  affections, 
that  they  come  with  texts  of  scripture,  re- 
markably suited  to  us  ; — they  may  be  true  : but 
is  it  not  true,  that  Satan  can  and  does  bring 
texts  to  the  mind,  and  misapply  them  to  our  de- 
ceivings  ? If  he  has  power  to  bring  any  words 
at  all,  to  the  mind,  (and  we  admit  that  he  does 
bring  evil  words  and  thoughts,)  he  may  equally 
have  power  to  bring  words  contained  in  the 
Bible.  If  he  was  permitted  to  bring  texts  to 
Christ  himself,  [why  was  Christ  so  tempted, but 
to  show  us,  how  we  might  expect  to  be  tempt- 
ed !]  why  may  he  not  equally  present  them  to 


APPENDIX. 


131 


men  ? And  if  he  may  abuse  one  text,  he  may 
many  : and  if  he  can  present  one  comfortable  and 
promising  text,  so  he  may  a thousand  ; and  so 
remove  rising  doubts,  confirm  false  joy  and  con- 
fidence, of  poor  deluded  sinners.”  [Be  not  high 
minded,  but  fear  : — Take  'heed  then  how  you 
stand.] 

“ Christian  practice,  then,  is  the  most  proper 
evidence  of  gracious  sincerity , and  the  chief  of  all 
the  marks  of  grace,  is  obedience  and  good  works. 
I had  rather,  says  he,  have  the  testimony  of 
my  conscience,  that  I have  such  a saying  of  my 
supreme  Judge,  on  my  side,— -e  He  that  hath  my 
commandments,  and  keepeth  them,  is  he  that 
loveth  me  than  any  sign  from  my  experi- 
ences.” 


Sentiments  op  Dr.  A.  Cxakke,  and  his 

ADVICE  TO  PREACHERS. 

“ You  must  not  forget,  that  our  congrega- 
tions are  at  present  more  intelligent,  than  they 
formerly  were.  If  this  were  not  so,  it  would 
be  a proof  that  God  had  never  sent  us  ! For 
he  has  promised,  (Jer.  iii.  15.)  « I will  give 
you  pastors  after  my  own  heart,  who  will 
feed  them  with  knowledge  and  understand - 


132 


APPENDIX. 


ing.”  But  you  fear  to  loose  your  simpii 
city  ! No.  “ True  knowledge  (of  God  and  his 
works,)  ever  keeps  its  possessor  humble ; be- 
cause, it  alone  shows  him  how  much  is  to  be 
knowm,  and  how  little  he  has  learned  : — and  I 
scruple  not  to  say,  religion  is  discredited,  while 
professed  without  knowledge.  Sound  know- 
ledge, civilization,  and  genuine  piety,  have 
marched  with  us  hand  and  hand,  all  over  this 
nation.  That  which  formerly  passed  in  the  day- 
break of  our  revival,  will  not  pass  now.  The 
people  are  more  enlightened  : they  have  grown 
up  under  our  ministry,  and  they  now  require 
stronger  nourishment. — We  are  now  to  minister 
to  young  men  and  fathers,  and  should  be  care- 
ful to  keep  before  them,  the  same  distance  we 
had  at  the  beginning.  To  this  end  we  must 
cultivate  our  minds,  and  pray  much  to  God. 

To  the  utter  confusion  of  all,  who  would 
plead  for  the  absurd  and  infamous  maxim,  that 
e Ignorance  is  the  mother  of  Devotion,’  it 
might  be  easily  proved,  that  there  is  a very  in- 
timate connexion  between  vital  godliness,  and 
a studious  cultivation  of  a man’s  mind. 

“ I am  convinced,  from  an  observation  of  thirty 
years,  (when  he  wrote)  that  the  work  of  God, 
among  the  Methodists,  is  at  present,  abundantly 


APPENDIX. 


133 


more  extensive,  more  scriptural,  more  rational, 
and  at  least  as  deep,  as  it  has  been  from  the  be- 
ginning. 

« Let  your  deportment  (says  Dr.  Clarke  in 
another  place)  be  serious,  weighty,  and  solemn. 
Take  care  of  any  thing  awkard,  or  affected, 
either  in  your  gesture,  phrase,  or  pronoun- 
eiation ; and  beware  of  clownishness.  Say  not, 
these  are  unimportant  matters.  He  that  re- 
gardeth  not  little  things,  shall  fall  by  little  and 
little.  Sing  no  hymns  of  your  own  composing, 
unless  he  be  a first-rate  poet ; such  as  Dr. 
Watts,  or’Mr.  Wesley,  which  may  be  the  case 
with  one  in  every  ten  or  twelve  millions  of  men. 
[Alas  ! poor  negro  hymns  ! Dr.  Clarke  could  not 
have  borne  them.]  Say  nothing  to  make  your 
congregation  laugh.  [“  He  that  ministers, 
says  Cowper,  the  grand  concerns  of  judgment 
and  of  mercy,  should  beware  of  lightness  in  his 
speech ; and  should  not  stoop  to  catch  a grin, 
when  he  should  woo  a soul  /”]  Be  always 
solemn  ! never  be  boisterous. 

Self  confidence,  will  soon  lead  to  forgetfulness 
of  God  ; and  then  you  will  speak  your  own 
words,  and  in  your  own  spirit  too.  [Mark  how 
this  is  verified  by  Whitfield’s  confession  of  him- 
self.] Avoid  all  quaint,  and  fantastic  attitudes  : 


134 


APPENDIX. 


they  prejudice  and  grieve  many.  [Ah  ! Clarke, 
who  cares  for  these  things  now  a-days  !]  There 
is  all  the  reason  in  the  world,  why  he  should 
avoid  queer  noddings,  ridiculous  stoopings,  and 
erections  of  the  body  ; shifting  from  side  to  side, 
and  every  other  air  which  tends  to  disgrace,  and 
render  them  contemptible.  « Let  no  man  des- 
pise thee,”  says  the  apostle.  Every  sentence 
you  speak , should  tend  to  edification  : therefore, 
speak  not  too  low : this  is  a greater  evil,  than 
screaming  itself.  [So  screaming,  in  the  opinion 
of  Dr.  Clarke,  is  an  evil.'] 

« It  is  much  to  be  lamented,  that* the  bene- 
volent gospel,  (i.  e.  good  tidings)  of  the  Son  of 
God,  is  represented  by  many,  as  a system  of 
austerity  and  terror : but  no  man  can  represent 
it  as  such,  who  understands  it.  The  place  oj' 
torment,  is  uncovered,  in  the  sacred  scripture, 
that  men  may  see  and  escape  it : and  the 
teacher  of  righteousness,  should  only  describe 
the  devil,  and  his  reign  of  misery,  so  as  to  cause 
men  to  fall  in  love  with  Christ,  and  his  heaven  of 
glory. 

« Many  seem  to  have  hell  and  destruction  for 
a constant  text ; and  all  their  sermons  are 
grounded  on  these  subjects.  All  their  dis- 
courses should  not  be  employed  in  this  way.  It 


APPENDIX. 


135 


is  the  doctrine  of  Jesus, — of  Jesus  dying  for  our 
sins,  and  rising  for  our  justification  ; — Jesus, 
shedding  his  love  abroad  in  our  hearts,  by  the 
Holy  Spirit ; filling  us  with  the  meek,  holy, 
gentle  mind,  that  was  in  himself,  that  ever  can 
be  available  to  a sinner’s  conversion  and  com- 
fort ! From  long  experience,  [mark  this ; of  an 
aged  and  most  approved  minister  !]  I can  tes- 
tify, that  preaching  the  love  of  Christ,  who 
bought  us,  is  of  more  avail  to  convict  sinners, 
comfort  the  distressed,  and  build  up  believers  in 
their  most  holy  faith,  than  all  the  fire  of  hell. 
For,  as  it  is  possible  to  make  void  the  law , 
through  a lawless  method  of  preaching  faith  : 
so  it  is  possible  to  make  void  the  gospel,  by 
an  unevangelized  preaching  of  the  law  and  its 
terrors.  Let  the  law  be  used  as  God  uses  it ; 
let  it  enter,  that  the  offence  may  abound,  and 
that  sin  may  appear  exceeding  sinful:  then 
remove  the  vail,  and  let  the  face  of  the  gospel 
shine  forth  on  the  wretched.  Let  the  sinner’s 
astonished  soul,  contemplate  the  fullest  proofs  of 
God’s  willingness  to  save  men.  Shew  these 
things  to  the  vilest,  and  most  profligate,  and 
then  let  them  disbelieve  the  philanthropy  of 
God,  if  they  can.  In  this  way,  the  testimonies 


136 


APPENDIX. 


of  Christ  encourage ; and  thus,  he  that  pro 
phesieth,  speaketh  unto  men  to  comfort.”* 


CONVERSIONS  OF  EMINENT  METHODISTS. 

Having  at  the  close  of  the  second  chapter, 
said, | that  the  early  leaders  of  Methodism  were 
given  to  us,  both  for  example  and  precept ; it 
has  been  thought  of  some  importance  to  show  to 
the  readers  of  this  work,  in  what  manner  they 
were  severally  exercised  in  forsaking  their 
sins  and  coming  to  Christ. 

It  appears  then,  from  the  published  Lives  of 
the  two  Wesleys,  John  Fletcher  and  Dr.  Coke, 
that  all  were  at  first  equally  satisfied  with  their 
inoral  attainments,  as  a sufficient  means  of  sal. 
vation.  Each  were  afterwards,  equally  sensi- 
ble, that  morality  alone,  however  rigid,  could 
not  save  them.  Ail  were  changed  in  heart,  by 


* It  may  be  questioned.  whether  wc  should  behold  such  strug- 
gles, and  anguish,  in  convicted  persons,  as  we  do,  if  more  of 
Clarke’s  manner  prevailed.  For  as  Wesley  observes,  “ it  is  the  ac- 
cuser, who  with  great  power,  tells  them  there  is  no  hope — they  are 
lost  forever,  kc.”  But  in  this  he  would  he  failed,  if  man  “ could 
not  disbelieve  the  philanthropy  of  God.” 


f See  page  45, 


APPENDIX. 


137 


equal  moderate  means  : and  none  of  their  joys, 
were  very  sensible  in  their  change.  All  were 
changed  eventually,  by  getting  their  minds  well 
instructed  in  the  easy  way  of  salvation,  by 
faith  ; “ for  every  one  that  asketh  reeeiveth,  and 
he  that  seeketh  findeth  When  they  in  faith 
received  the  ample  promises  of  mercy,  contain- 
ed in  the  written  word,  they  were  changed,  by 
their  praying  and  expecting  with  full  trust  and 
confidence.  Both  Charles  and  John  Wesley, 
received  their  first  faith  on  the  reading  of 
Luther  on  justification  by  faith : Charles 

Wesley,  “ became  astonished,  that  he  should 
have  ever  considered  ita  newdoetrine.”  Charles 
Wesley  and  Fletcher,  were  converted  at  their 
bed  sides,  and  alone  ; — John  Wesley,  while 
sitting  in  a church,  hearing  the  reading  of 
Luther’s  preface  to  the  Romans j-  and  Dr. 
Coke,  in  his  Pulpit,  while  preaching  to  others. 
Their  several  first  and  chiefest  emotions,  were 
as  follow, — to  wit : Charles  Wesley,  founds  rest 
and  peace;”  John  Wesley  “felt  his  heart 
strangely  warmed  f’  John  Fletchei’,  was  affect- 
ed with  ‘‘  uncommon  cheerfulness;”  and  Coke, 
perceived  “ peace  to  his  soul,  and  his  fears 
dispelled.”  All  four,  were  primarily,  and 
weightily  affected  with  distrust,  in  their  orb- 

M 2 


138 


APPENDIX. 


ginal  state  of  strict  morality,  by  the  positive 
and  artless  assertions  of  plain  experimental 
Christians.  Both  Charles  Wesley  and  Fletcher, 
say,  “ they  felt  no  great  emotion  of  joy  and 
Coke  and  John  Wesley,  though  in  the  Church, 
were  so  tranquil,  that  none  but  themselves  were 
then  knowing  to  the  change  wrought  in  them. 

Charles  Wesley,  says,  « he  felt,  after  his 
conversion,  no  great  emotion  of  mind,  nor  trans- 
port of  joy,  in  any  of  the  means  of  grace ; but 
he  found  himself  calm  and  serene,  and  fully 
satisfied  of  God’s  goodness  to  his  soul.  He  was 
thus  early  taught,  he  says,  by  experience,  to 
place  little  confidence  in  any  of  those  sudden, 
and  transient  impressions,  which  are  often 
made  on  the  mind,  in  public  or  private  acts  of 
devotion  ; nor  was  he  uneasy,  because  destitute 
of  rapturous  joy  : He  was  thankful  for  the  more 
calm  and  more  permanent  operations  of  divine 
grace  on  the  mind,  by  which  his  heart  was  kept 
in  peace,  staid  upon  God,  and  watching  unto 
prayer.” 

John  Wesley,  says,  “ my  soul  continued  in 
peace  ; but  as  to  transports  of  joy,  I was  taught, 
that  God  giveth,  or  withholdeth,  as  he  sees  fit. 
I found  all  my  strength  lay,  in  keeping  my  eye 


APPENDIX. 


39 


fixed  upon  him  ; and  tiie  Testament  constantly 
afforded  me  great  and  precious  promises.” 
Fjletcheii,  says,  “ peace  came  at  first,  with 
so  little  observation,  that,  he  was  not  aware  of 
his  change  of  heart,  but  by  its  effect  in  subdu- 
ing his  most  besetting  sin, — anger : and  even 
this  escaped  his  remark,  till  he  perceived  by 
two  or  three  temptations,  that  he  really  with- 
stood them  like  a new  creature.  I began  there- 
fore to  think  it  was  the  Lord’s  doings.  Yet 
I prayed  earnestly  to  be  kept  from  false  peace  ; 
but  the  more  I prayed,  the  more  I saw  it  was 
real.  Though  without  great  emotions  of  joy, 
I did  not  doubt,  but  that  joy  and  a full  assurance 
of  faith,  would  be  imparted  in  due  time.  Read- 
ing afterwards,  some  comfortable  passages  of 
Scripture,  my  hope  was  greatly  increased,  my 
joy  full,  and  I thought  myself  conqueror  over 
sin,  hell  and  affliction.” 

Seeing  thus,  the  placid  manner  in  which 
those  examplary  leaders  were  exercised,  may 
not  an  inference  he  drawn,  that  our  prevalent 
outcries  would  much  seldomer  occur,  if  peni- 
tent men  were  more  enlightened,  to  perceive 
the  very  merciful  dispensation  of  the  Gospel : 
That  it  proclaims  full  pardon,  and  most  gladly 
bestows  super-eminent  blessing,  upon  all  who 


140 


APPENDIX. 


will  welcome  it,  however  vile  have  been  their 
former  lives.  If  repenting  men,  under  such 
gracious  promises,  yet  write  hitter  things 
against  themselves,  may  it  not  be  the  work  of 
Satan,  and  ignorance  combined  ? For  what  can 
prevent  a burthened,  sinner,  actually  coming 
cheerfully  to  take  hold  on  such  cheering  pro- 
mises, but  distrustful  unbelief,  arising  from  an 
ignorance  of  the  promises,  so  peculiarly  made 
in  his  favour  ? Is  not  belief,  or  faith,  the  very 
opposite  of  this  ignorance  and  unbelief!  Are 
we  not  to  be  saved  by  faith  ! and  does  not 
« faith  come  by  hearing  the  word  of  God  !” 
(i.  e.  by  knowing  the  Bible  promises  !)  And  ean 
it  be  the  work  of  the  Good  Spirit,  to  convict 
men  contrary  to  his  own  promises  ; which  say, 
« he  willeth  not  the  death  of  the  sinner  ,•  but 
every  one  that  calleth  upon  the  name  of  the 
Lord,  shall  be  saved  ?”  Can  such  a Spirit  lead 
men  into  dismay  and  woe,  as  some  have  taught , 
on  purpose  to  make  their  deliverance  more 
manifest,  and  their  joy  more  sensible? 

“ So  much  sorrow',  says  Fletcher,  as  will 
cause  us  to  forsake  our  sins,  is  quite  sufficient ; 
though  it  be  ever  so  light,  and  of  ever  so  short 
a duration.” 

Mr.  Fletcher,  who  attained  the  highest  sal- 


APPENDIX. 


141 


vation,  tells  us,  “ he  was  never  much  afraid  of 
hell  and  punishment — Nor  did  he  mourn 
greatly ; as  he  often  felt  drowsey,  even  in  his 
prayers.  But  at  this  insensibility,  he  was  con- 
cerned, and  strove  to  feci  more  than  he  did  : until 
he  was  advised  by  Mr.  Wesley,  not  to  build  on 
what  pains  he  could  feel,  but  to  go  straight  to 
Christ,  with  all  his  sins.  Another  friend  too, 
told  him  to  hope,  rather  than  to  fear:  where- 
upon I felt,  says  he,  resolved  to  hope  : and  so 
going  to  bed  with  more  hope  and  peace  than 
formerly,  he  awoke  and  prayed,  and  was  blest.” 

THOUGHTS  ON  OTJR  OBXIGATIONS  TO  ACQUIRE 
judgment  and  knowledge. 

It  is  curious  to  observe  the  prejudice,  which 
has  existed  in  some  well  disposed  persons, 
against  those  w ho  cultivate  their  minds  ; and  so 
become  advocates  for  a religion,  which  is  ac- 
cording to  knowledge.  Those  who  are  unin- 
formed, and  are  willing  to  remain  so,  seem 
to  be  strangely  fearful,  that  the  sense  of 
knowledge  leads  the  mind  from  its  simplicity. 
They  perceive  such  are  not  so  credulous  as 
others  ,•  and  they  infer,  that  what  they  are  more 
prompt  to  believe  with  less  examination,  is 
better  evidence  of  their  faith and  as  they 


142 


APPENDIX. 


have  heard  of  « knowledge  which  puffeth  up,” 
and  “ vain  philosophy  which  deceives,”  they 
readily  conclude,  that  those  who  can  more 
curiously  search  into  the  foundations  of  their 
belief,  are  too  “ slow  to  believe,”  and  are  indeed 
affected  with  a vain  philosophy. 

But  it  is  believed  to  be  an  important  fact, 
tested  by  experience,  that  true  religion  is  not 
hindered  by  the  doubts  of  the  superficial,  provid- 
ed those  doubts  arise  from  the  enquiries  which 
divine  wisdom  has  consecrated.  They  may  be 
delayed  from  a hasty  embrace  of  crude  notions, 
by  which  they  might  have  found  temporary  con- 
solation ; — but  they  will  get  in  exchange,  for 
delay  and  enquiry,  stable  and  abiding  evidences 
of  a well  grounded  conversion : — such  as  will 
not  be  swept  away  by  the  first  blast  of  adver- 
sity, or  temptation. 

It  is  the  glorious  character  of  our  Divine 
Gospel,  that  it  is  no  respecter  of  persons  : and 
therefore,  as  Methodists,  we  most  gladly  re- 
ceive the  least  in  character,  and  humblest  in 
knowledge,  into  the  most  unreserved  brother- 
hood. In  this  way,  some  are  necessarily  intro- 
duced, who  were  before  quite  devoid  of  a just 
knowledge  of  things,  either  in  nature  or  grace. 
Such,  therefore,  should  expect  humbly  to  re- 


APPENDIX. 


14S 


eeive  instruction,  and  not  to  be  so  vain,  as  to 
conceit  they  know  all  that  should  he  known,  be- 
cause they  are  elevated  to  new  relations,  arid  to 
absolute  equality  in  privileges  : — our  teachers 
should  teach  such  as  they  severally  need. 

Dr.  Clarke  has  declared,  that  “ there  is  a 
very  intimate  connexion  between  vital  godli- 
ness, and  the  studious  cultivation  of  a man’s 
mind.”  He  was  himself,  a most  special  proof 
of  his  own  doctrine.  “ True  knowledge,  he 
adds,  so  far  from  destroying  our , simplicity, 
makes  us  humble  ; because,  it  teaches  us  how 
much  is  to  be  known,  and  how  little  we  have 
learned  and  he  adds,  “ I scruple  not  to  say, 
that  religion  is  discredited,  while  professed 
rvithout  knowledge.”  Take  too,  a remarkable 
evidence,  from  John  Wesley’s  4th  vol.  of  his 
Journal : — speaking  of  the  people  of  Norwich, 
who  attended  his  preaching,  whom  he  said,  were 
remarkably  an  uninformed  people— he  says, 
“ I find  no  people,  so  eminently  unstable  as 
water,  as  these  : — out  of  two  hundred,  which  I 
left  last  year,  sixty  nine  are  now  gone  ! Then  he 
adds,  “ what  a blessing  is  knowledge,  when  it  is 
sanctified  ? what  stability  can  be  expected 
without  it  ? For  let  their  affections  be  ever  so 
lively,  for  the  present,  yet  what  hold  can  you 


APPENDIX. 


144 

have  upon  a people,  who  neither  know7  books, 
nor  men ; neither  themselves,  nor  the  Bible; 
neither  natural,  nor  spiritual  things.” 

How  very  earnest  was  St.  Paul  w ith  Timothy, 
even  inspired  as  he  was,  that  he  should  give 
himself  to  reading  ; that  all  might  w itness  his 
improvement.  See  too,  how  he  charges  him 
in  another  place,  to  be  careful  to  bring  the 
rolls  (i.  e.  the  books)  with  him — for  St.  Paul 
himself  had  much  need  of  them  ! The  reason  is 
obvious  : — .God  has  given  the  light  of  reason, 
whereby  we  are  capable  of  acquiring,  and 
much  increasing  the  stock  of  knowledge  : “ men 
shall  run  to  and  fro,  (i.  e.  enquire)  and  know- 
ledge shall  be  increased  and  therefore,  from 
the  gift  already  given,  we  perceive  new  dis- 
coveries and  improvements  continue  to  be 
made : — And  as  this  gift  is  sufficient,  in  con- 
nexion with  religion,  in  religious  concerns,  lie 
will  not,  most  surely,  allow  indolent  men  to  take 
a shorter  means,  by  requiring  him  to  work 
miracles,  of  conviction  and  evidence,  where 
they  w ill  not  use  the  means  of  evidence  already 
bestowed.  Divines,  by  patient  enquiry,  have 
opened  to  our  view,  almost  all  we  know  of  the 
scripture,  since  the  Apostles  left  us.  Besides 
this,  we  are  here  placed  in  “ this  Isthmus  of  a 


APPENDIX. 


145 


middle  state,”  in  a probationary  preparation , 
for  « another  and  a better  world,”  and  our  good 
Creator,  intends  us  to  qualify  ourselves  here,  for 
our  higher  enjoyments  with  him  in  glory  : and  in 
proportion  to  our  advancement  and  attainments 
here,  we  are  promised  to  exist  in  the  life  to 
come.  From  such  views  of  this  subject,  the 
eminent  Dr.  Watts,  in  his  interesting  work  “ on 
the  state  of  separate  spirits,”  has  argued,  that 
as  our  minds  are  imbued  most  here,  so  they 
will  continue  in  their  identity  there  : and  hence 
he  infers,  that  David,  the  sweet  singer  of 
Israel,  will  be  the  chief  musician,  in  the  high 
praises  of  the  hosts  above — Moses  will  still  have 
the  closet  manifestations  of  God — Newton,  will 
he  a great  spirit,  in  exploring  the  wonders  and 
the  wisdom  of  creation, — and  Locke  will  be  most 
delighted  in  searching  the  faculties  of  angel 
minds. 

The  inference  which  should  be  inculcated 
from  all  the  preceding  is,  that  as  Christians, 
we  are  bound  by  every  obligation  to  improve 
our  mental  faculties,  so  far  as  we  are  able,  by 
the  reading,  or  hearing  of  as  much  useful 
knowledge  as  we  can  : and  we  should  beware, 
that  those  who  have  least  knowledge  of  the 
philosophy  of  things,  whether  of  matter  or 
sr 


146 


APPENDIX. 


mind,  are  therefore  most  exposed  to  be  misled, 
by  impressions,  which  Satan  may  subtlely  in- 
spire. Even  Whitfield’s  wisdom  and  know- 
ledge, was  not  proof  against  the  power  of  false 
impressions  ! God  help  us,  ever  to  be  sober  in- 
quiries after  truth  ! — preserve  us  from  heated 
imaginations ! It  being  certain,  that  where 
most  real  religion  is,  there  Satan  will  strive 
most  to  subvert.  Let  those,  therefore,  who  are 
most  at  ease  in  Zion,  possessing  only  the  form, 
be  not  vain-glorious,  and  censorious  of  us,  if 
they  quite  escape  these  things.  Their  security 
may  be  death. 

Jlr.  Wesley’s  thoughts,  on  the  visible  and  active 

powers  of  Satan,  and  of  other  spiritual  agents. 

In  his  Journal  of  May  1768,  speaking  of  the 
extraordinary  faculty  of  Mary  Hobson,  a good 
woman  of  his  society,  in  Sunderland,  who  saw 
and  conversed,  as  she  supposed,  with  many 
spirits  at  different  periods  of  time — he  re- 
marks: “ the  English  in  general,  and  most  men 
of  learning  in  Europe,  have  given  up  all  ac- 
counts of  witches  and  apparitions,  as  mere 
fables  ! I am  sorry  for  this.  It  is  a compliment, 


APPENDIX. 


147 


and  concession  from  Bible  believers  to  deists, 
athiests,  and  materialists , that  I will  not  grant : 
for  giving  up  witchcraft,  as  they  know,  is  in 
effect  giving  up  the  Bible: — hut  if  but  one  ac- 
count of  the  intercourse  of  men  with  separate 
spirits  be  admitted,  (as  they  well  know)  their 
whole  opposition  and  unbelief  must  fall  to  the 
ground.  The  belief  of  these  things,  has  had 
the  suffrage  of  the  wisest,  and  best  of  men,  in 
all  ages  and  nations.  What  pretence  have  I to 
deny  well  attested  facts,  because  I cannot  com- 
prehend them ; or  have  not  myself  seen  them  !” 
Similar  sentiments  prevail  in  his  sermon  on 
Markix.  38,  viz.  we  saw  one  casting  out  devils 
in  thy  name,  &c.”  He  remarks  : “ as  the  Holy 
Spirit  possesses  the  souls  of  good  men,  so  the 
evil  spirit  possesses  the  souls  of  evil  men  ; and 
he  is  continually  working  in  such : only  the 
manner  wherein  he  possesses  them  now , differs 
in  general,  from  that  of  old  time.  Then  he 
frequently  tormented  the  bodies  also,  and  now 
but  rarely  : — and  the  reason  of  the  difference  is 
plain. — Then  he  aimed  to  drive  men  to  super- 
stition, therefore  he  wrought  as  openly  as  he 
could ; — but  us  he  aims  to  drive  to  infidelity: 
wherefore,  he  now  works  as  covertly  and  pri- 
vately as  he  can;  for  the  more  secret  he  is,  the 


148 


APPENDIX. 


more  he  prevails.  Wherefore  in  France,  Eng- 
land, Italy,  &c.  he  is  measureably  hidden,  but 
in  savage  and  barbarous  countries,  (as  to  the 
Laplanders,  &c.)  he  appears  as'  barefaced  as  he 
can ; still  to  fix  them  in  idolatry  and  super- 
stition. But  where  men  are  enlightened,  did 
he  appear  to  them,  and  affright  them,  they  might 
fly  to  the  God  of  Heaven ; — but  with  sinners 
who  dwell  in  Christendom,  his  whole  art  is  en- 
gaged,  to  make  them  deny  and  disbelieve  his 
very  being,  until  he  can  have  such  in  his  own 
place.  With  such,  his  business  is  to  blind  the 
minds  of  the  understanding,  so  that  the  light 
of  the  glorious  gospel  might  not  shine  upon 
them.”  But  who  can  behold  the  abominations 
even  now  practised  in  Christendom,  and  not 
perceive  the  absolute  dominion  of  the  evil  one, 
in  the  full  possession  and  controul  of  men’s 
passions  and  wills.  From  such,  the  ministers  of 
Christ  stitl  cast  out  devils  ; — and  the  struggles 
and  agonies  of  some  such  possessed  men,  show, 
even  now,  how  hardly  “the  strongman  armed” 
is  expelled.” 

It  may  be  remarked,  on  these  premises  of  Mr. 
Wesley,  that  well  accredited  writers  have,  in 
several  instances,  given  details  of  very  extraor- 
dinary, and  seemingly  preternatural  appear- 


APPENDIX. 


149 


anees,  among  the  northern  nations  of  Europe, 
even  in  modern  times.  Mr.  Wesley  has  given 
manjr  extracts  from  such,  in  his  early  magazines. 
The  present  Hindoos,  Africans,  and  American 
Indians,  give  very  many  evidences  of  their  deal- 
ings, as  they  suppose,  with  evil  spirits; — work- 
ing magic,  not  unlike  the  Magicians  of  Egypt. 
Glanville  has  left  a large  work,  containing 
collected  facts,  as  he  believed,  of  witchcraft. 
The  laws  of  England,  shew,  they  were  for- 
merly the  subject  of  serious  public  notoriety  and 
concern.  Mr.  Wesley  gives  some  strange  cir- 
cumstances of  evil  agency,  under  his  own  ob- 
servation, and  in  some  instances,  in  his  own 
father’s  house.  In  our  country,  the  case  of  the 
Salem  witches,  who  were  publicly  tried  and 
condemned,  in  the  presence  of  the  governor,  and 
crouded  assemblies  in  the  courts,  however  af- 
fected to  be  ridiculed  now,  is  unanswerably 
proved,  to  have  been  above  any  known  power  of 
mere  human  agency.  Let  any  one  even  read 
the  cases  of  trial,  recorded  in  Marshall’s  Ame- 
rican history,  preceding  the  life  of  Washington, 
and  say  whether  fanaticism  or  enthusiasm  alone , 
can  sufficiently  account  for  the  bodily  txcrcises, 
which  then  appeared  in  open  court ; and  the 
strange  perversions  of  vision,  and  of  natural 


150 


APPENDIX. 


affection,  which  then  occurred.  Mr.  Marshall 
has  indeed,  ascribed  them  to  delusion  ; but  he 
has  done  this  in  the  fashion  of  the  age,  which 
has  found  it  easier  to  give  them  vague  names, 
than  to  account  for  involuntary,  extra-human 
actions.  Without  pretending  to  declare  for,  or 
against  opinions  formerly  so  universally  accre- 
dited, I will  only  add  my  opinion,  that  modern 
sceptics,  have  by  no  means  analized  the  causes 
of  such  visible  effects.  They  in  fact,  in  calling 
them  fanatic,  and  enthusiastic,  have  only  given 
names  to  visible  effects,  leaving  the  causes,  still 
unexplored,  as  some  do  still,  to  some  abso- 
lutely religious  exercises.  This  is  not  analix- 
ing,  or  developing,  according  to  any  just  rules 
of  philosophy.  We  can  even  now  remember, 
that  formerly,  conjurors  and  fortunetellers,  &c. 
among  us,  did  seem  to  succeed  in  several  re- 
markable instances,  to  point  to  the  discovery  of 
lost  property, — the  healing  of  unaccountable 
deseases,  &c.  If  any  of  these  black  arts,  had 
formerly  any  super-human  agency,  we  are  glad 
to  admit,  they  seem  now  to  have  been  banished 
from  among  us  : and  if  Mr.  Wesley,  and  others, 
have  thought  that  evil  spirits  continue  to  exist 
in  places,  only  in  proportion  to  their  spiritual 
darkness,  it  is  not  invalidated  by  our  present 


APPENDIX. 


151 


deliverance  from  such  visible  agents ; since  we 
all  know,  the  light  of  the  gospel,  and  the  in- 
crease of  prayers,  have  greatly  increased  all 
over  our  land  ! Mr.  Wesley’s  sermons,  above 
cited,  gives  pretty  plausible  reasons,  why  Satan 
should  conceal  his  operations,  where  the  gospel 
is  most  preached.  Besides,  if  all  who  hear  the 
gospel,  could  see  the  effects  of  Satan  there  told, 
faith  in  the  written  word,  would  not  have  an 
object,  but  all  would  be  sight  and  demonstration. 
« Blessed  are  those  who  not  having  seen,  have 
yet  believed !” 

These  remarks  haye  been  indulged  to  an  un- 
usual length,  as  preparatory  to  many  instances 
of  satanic  power,  manifested  in  the  bodies  of 
men,  now  to  be  given  in  illustration  of  the  pre- 
sent work.  And  as  all  this  bodily  exercise  has 
been  derided  by  some,  as  caused  by  some  idle 
hope  or  fear,  these  reflections  have  been  made 
to  prepare  the  minds  of  such,  to  read  the  follow- 
ing facts. 

The  power  of  Satan,  exemplified  hy  John  Wesley . 

Journal  of  May  1739,  relates  the  case  of  J. 
H — n,  in  London.  He  was  a man  of  regular  life, 
and  of  religious,  external  profession,  in  the 


152 


APPENDIX. 


church.  “ He  came  to  see  my  ministry ; to  see 
my  people  affected,  as  he  supposed,  by  their  de- 
lusions ; against  which  he  spoke  to  many  with 
much  zeal.  As  we  were  going  thence,  one  met 
us,  to  inform  us,  he  was  “ fallen  raving  mad  !” 
I went  with  his  neighbours  into  his  house,  and 
found  him  on  his  floor,  and  two  or  three  men 
were  holding  him  as  well  as  they  could.  He 
was  crying  out,  “ behold  the  just  judgments  of 
God  and  immediately  fixing  his  eyes  on  me, 
and  stretching  out  his  hand,  cried  « Ah,  this  is 
he,  who  I said  was  a deceiver ; but  God  has 
overtaken  me  : — this  is  no  delusion.’’  He  then 
roared  out — “ O thou  devil ! thou  cursed  devil ! 
Yea,  thou  legion  of  devils  ! thou  canst  not  stay — 
[mark,  here  he  knew  that  the  power  of  Satan 
was  violently  hindering  him  from  coming  to 
Christ !]  Christ  will  cast  thee  out : — I know  his 
work  is  begun-. — tear  me  to  pieces  if  thou  wilt: 
hut  thou  canst  not  hurt  me  !”  He  then  beat  him- 
self against  the  floor,  his  breast  beating  as  in 
the  pangs  of  death,  and  great  drops  of  sweat 
trickling  down  his  face.  We  all  betook  our- 
selves to  prayer — his  pangs  ceased,  and  both  his 
soul  and  body  were  set  at  liberty !”  [Can  any 
man  explain  away  these  remarkable  influences, 
as  arising  from  mistaken  conceptions  of  re!i- 


APPENDIX. 


153 


gion,  such  as  some  would  call  enthusiasm  ! 
did  ever  any  notional  errors  ever  so  affect  any 
man’s  body  /] 

Journal,  1st.  vol.  year  1740.  I was  a little  sur- 
prised at  some,  who  were  buffetted  of  Satan , in 
an  unusual  manner,  by  such  a spirit  of  laughter, 
as  they  could  in  no  wise  resist,  though  it  was 
pain  and  grief  unto  them.  I could  scarce  have 
believed  the  account  they  gave  me,  had  I not 
known  the  same  thing  ten  or  eleven  years  ago : 
[meaning  that  it  actually  occured  to  his  brother 
and  himself;  for  he  adds,]  part  of  Sunday,  my 
brother  and  I,  then  used  to  spend  in  walking  in 
the  meadows,  and  singing  psalms  : but  one 
day,  just  as  we  were  beginning  to  sing,  he  burst 
out  into  a loud  laughter.  I asked  him,  if  he  was 
distracted  ? and  began  to  be  very  angry ; and 
presently  after  to  laugh  as  loud  as  he  ! nor  could 
we  possibly  refrain,  though  we  were  ready  to 
tear  ourselves  in  pieces,  but  were  forced  to  go 
home,  without  singing  another  line.”  [Who 
could  have  possibly  believed  this  of  John  Wesley, 
but  on  his  own  veracity  !] 

At  nearly  this  same  time,  21st.  May  1740, 
his  Journal  records,  to  wit : “ In  the  evening, 
such  a spirit  of  laughter  was  among  us,  that 
many  were  offended.  But  the  attention  of  all 


454 


APPENDIX. 


was  soon  fixed  on  poor  L.  S.  whom  we  all  knew 
to  be  no  dissembler.  One  so  violently  and 
variously  torn  of  the  evil  one,  did  I never  see 
before.  Sometimes  she  laughed  till  almost 
strangled ; then  broke  out  into  cursing,  and 
blaspheming,  then  stamped  and  struggled  with 
incredible  strength  ; then  cried  out,  0 eternity  ! 

0 that  I had  never  been  born ! at  last,  she  faintly 
called  on  Christ  to  help  her,  and  the  violence 
of  her  pangs  ceased.  We  were  mostly  con- 
vinced now,  that  those  who  were  under  this 
strange  temptation,  could  not  help  it : only 
E.  B.  and  A.  H.  were  of  another  mind  ; — but 
on  two  days  later,  God  suffered  Satan  to  teach 
them  better.  They  wrere  suddenly  seized  in  the 
same  manner  as  the  rest,  and  laughed,  w hether 
they  'jould  or  no;  almost  without  ceasing. 
Upon  prayer  being  made  for  them,  they  were 
delivered  in  a moment.”  [Shall  w7e  dare  to  re- 
ject such  a plain  detailed  fact , however  incre- 
dible to  us,  w hen  so  explicitly  vouched  by  John 
Wesley  himself!  we  may  be  glad,  if  Satan  has 
less  power  now.] 

Journal,  March  1743,  vol.  1.  “ I concluded 
my  second  course  of  visiting  [mark  how7  vigilant 
to  watch  over  the  conduct  of  his  Hock  !]  in  w'hich 

1 inquired  particularly  into  twro  things  : 1st, 


APPENDIX. 


155 


The  cause  of  those,  who  had  almost  every  night 
the  last  week,  cried  out  aloud  during  the  preach- 
ing:— 2nd,  The  reasons  of  those  who  separated 
from  us.  As  to  the  former,  I found  they  had 
all  been  persons  in  health  ; and  not  at  all  sub- 
ject to  fits.  That  this  had  come  upon  every 
one  of  them  in  a moment,  without  any  previous 
notice,  while  they  were  either  hearing  the  word 
of  God,  or  thinking  on  what  they  heard.  That , 
in  that  inament,  they  dropt  down,  lost  all  their 
strength,  and  were  seized  with  violent  pain. 
This  they  expressed  in  different  manners : 
some  said,  they  felt  just  as  if  a sword  wTas  run- 
ning through  them  ; others,  that  a great  weight 
seemed  upon  them  : some  felt  quite  ehoaked  ; 
others,  that  it  was  as  if  their  heart  and  their 
inside  w7as  tearing  to  pieces.”  Mr.  Wesley 
then  proceeds  to  give  his  opinions: — ‘‘these 
symptoms  I can  no  more  impute  to  any  natural 
cause,  [w?e  hope  unbelievers  will  think  of  this, 
and  consider  if  they  can  find  a natural  causey] 
than  to  the  Spirit  of  God.  I can  make  no  doubt, 
hut  it  was  Satan  tearing  them,  as  they  were 
coming  to  Christ : [even  as  he  often  did  in  the 
gospel :]  and  hence  proceeded  those  grievous 
cries,  whereby  he  might  design  to  discredit  the 
work  of  God,  and  to  affright  fearful  people  from 


156 


APPENDIX. 


hearing  that  word,  [mark  this  !]  whereby  their 
souls  might  be  saved.”  “ 1 found  (he  says  too,) 
that  their  minds  had  been  as  variously  affected, 
as  their  bodies  : — of  this,  some  could  give  scarce 
any  account  at  all ; which  also,  I impute  to  that 
wise  Spirit,  purposely  stunning  and  confounding , 
as  many  as  he  could,  that  they  might  not  be  able 
to  bewray  his  devices  1 — others  gave  a clear  ac- 
count of  their  conviction  and  sense  of  sin,  and 
the  abiding  wrath  of  God  on  them  ; and  then 
the  accuser  came  with  great  pow7er,  telling  them 
* there  w7as  no  hope,  they  w7ere  lost  forever.* 
Then  the  pains  of  body  seized  them  in  a moment, 
and  extorted  those  loud  and  bitter  cries.” 

Mr.  Wesley’s  Journal,  mentions  a ease  at 
Bristol ; “ many  of  us  joined  in  prayer,  for  one 
that  was  grievously  tormented.  She  raged 
more  and  more  for  about  two  hours,  and  then 
our  Lord  gave  her  rest.  One  who  saw  her 
operations,  murmured  at  it — but  when  he  went 
home,  he  was  seized  w7liile  praying,  with  such 
amazing  feelings  and  dread,  as  made  him  also 
agonize,  till  praying  people  came  to  deliver  him 
also,  from  the  violence  of  Satan.” 

January  1743.  I w itnessed  a very  odd  kind 
of  madness  in  Mrs.  K. — , whom  I had  been  sent 
to  visit: — after  singing,  I kneeled  down  to 


AMEiTDlX. 


157 


prayer,-— when  I felt  as  if  I had  been  plunged 
into  cold  water,  and  immediately  there  was 
such  a roar,  that  my  voice  was  quite  drowned. 
She  was  then  raised  up  in  her  bed—her  whole 
body  moving  at  once,  without  bending  one  joint, 
or  limb,  just  as  if  it  were  one  piece  of  stone  ; — ■ 
then  it  was  writhed  into  all  kinds  of  postures — 
the  same  horrid  yell  continuing.  But  we  left 
her  not,  till  all  the  symptoms  ceased,  and  she  was 
rejoicing  and  praising  God.  [Who  can  disbe- 
lieve this,  on  Mr.  Wesley’s  circumstantial  de- 
tail : and  who  can  account  for  it,  from  any  na- 
tural causes  ?] 

Having  thus  shown,  some  strong  evidences 
of  preternatural  influences,  in  England,  $*c.  (and 
several  more  could  have  been  given,)  it  will  not 
be  amiss,  to  close  the  whole,  with  some  in- 
stances of  our  own,  in  the  United  States,  to  wit: 

THE  JEKKS  IN,  TENNESSEE. 

“ I had  heard,  says  Lorenzo  Dow,  of  the  jerks, 
or  jerking  exercise,  which  appeared  first  near 
Knoxville,  in  August  1804,  to  the  great  a? arm 
of  the  people.  As  I doubted  the  reports  I 
heard,  I set  out  to  see  for  myself.  In  February 
1805,  I preached  in  Knoxville,  to  hundreds 


o 


158 


APPENDIX. 


More  than  could  get  into  the  court-house ; the 
governor  being  present : about  i50  appeared 
to  have  the  jerking  exercise.  I thence  rode 
18  miles  to  hold  a night  meeting,  and  had  about 
twenty  Quakers  among  my  hearers ; but  their 
usual  stillness  was  interrupted ; for  about  a 
dozen  of  them  had  the  jerks,  as  powerful  as  I 
had  seen,  even  to  making  them  grunt.  I have 
seen  all  denominations  of  religion  exercised  with 
the  jerks : gentleman  and  lady,  black  and  white, 
young  and  old,  without  exception.  I passed  a 
meeting  house,  where  I observed  the  under- 
growth had  been  cut  away  for  a camp  meeting, 
and  from  50  to  100  saplins  were  left,  breast  high, 
on  purpose  for  the  people,  who  were  jerked,  to 
hold  by. — I observed  where  they  had  held  on : 
they  had  kicked  up  the  earth,  as  ahorse  stamp- 
ing flies.  A Presbyterian  minister  told  me, 
while  he  was  preaching,  the  day  before,  some 
had  the  jerks , and  a young  man  from  North 
Carolina,  attempted  to  viimic  them,  and  was 
soon  seized  with  them  ; and  being  ashamed,  at- 
tempted to  mount  his  horse  and  be  off,  but  his 
foot  jerked  so,  that  he  could  not  put  it  into  the 
stirrup — but  he  was  helped  on,  and  then  could 
not  set  alone.” 

« 1 believe  it  does  not  affect  those  naturalists. 


APPENDIX. 


159 


who  wish  and  try  to  get  it  to  philosophize  upon 
it ; — and  rarely  those,  who  are  the  most  pious  ; 
but  the  lukewarm,  lazy  professor,  is  subject  to 
it.  The  wicked  fear  it  and  are  subject  t©  it : 
but  the  persecutors  are  more  subject  to  it  than 
any  : and  they  sometimes  have  cursed  and  swore, 
and  damned  it,  whilst  jerking.  There  is  no 
pain  in  them,  except  resisted,  and  then  it  will 
weary  more  in  an  hour,  than  a day’s  labour. 
At  liberty  camp  meeting,  in  Tennessee,  I saw 
the  jerks,  and  some  danced  / a strange  exercise 
indeed!  this,  like  the  jerks,  is  involuntary,  but 
both  may  be  resisted,  for  both  require  the  con- 
sent of  the  will : — if  not  yielded  to,  the  jerks 
worry  much,  and  the  dancing  if  resisted  makes 
very  great  deadness  of  mind.  I have  seen  the 
jerks  in  Pennsylvania,  Ohio,  and  Kentucky.” 
Lorenzo,  seems  to  think  they  may  be  per- 
mitted of  God,  to  convince  men  ; but  is  it  likely. 
He  would  use  any  measures,  which  should  make 
“ the  most  part”  to  blaspheme,  when  he  has  so 
many  better  ways!  Why  too,  use  any  means 
never  before  noticed  in  1800  years,  nor  even 
alluded  to  in  Scripture ! but  is  it  not,  too  much  like 
the  cases  before  mentioned  by  Mr.  Wesley,  and 
ascribable  solely  to  the  influence  of  thatsame  evil 


160 


APPENDIX. 


spirit,  who  loves  to  be  present  in  every  revival, 
to  disparage  the  work  of  God  ! Is  it  not  rather 
permitted  in  our  eyes,  on  purpose  to  apprise  us 
of  his  great  power,  and  to  tell  us,  to  beware 
what  spirit  we  follow  : and  how  shall  we  shun 
his  devices,  if  we  take  not  heed  to  these  things  ! 
We  admit  that  “ Satan  comes  also”  even  among 
the  Sons  of  God  ! but  we  are  seldom  expecting 
to  see  any  display  of  his  subtleties.  Where  the 
gospel  too,  is  newest  and  least  regarded,  there 
he  is  at  first  as  in  Tennessee,  in  most  power, 
because  least  subdued  by  prayer  and  fasting!' 
Observe  too,  who  escape  ! “ the  pious ” who  are 
**  fenced  about”  and  preserved  from  his  wiles, 
and  the  reasoning  class  who  would  most  philoso- 
phize and  analize  it.  Those  whom  he  affects 
most,  are,  first,  his  own  peculiar  children,  the 
persecutors — then  the  unconcerned  and  careless  ; 
and  last,  and  least,  the  lukewarm  and  half 
awakened  ! — they  are  thus,  near  all  his  own 
children ; but  of  the  latter  the  wiley  spirit 
sometimes  deceives  himself — for  they,  by  the 
providence  of  God,  get  alarmed  and  pray,  and 
so  are  often  lost  to  him !— Since  religion  has 
become  more  prevalent  the  jerks  have  sub- 
sided. 


APPENDIX. 


161 


Power  and  state  of  religious  illusions , as  exem- 
plified in  various  religious  professors. 

The  fame  of  the  extravagance  of  the  bodily 
exercise  of  the  French  Prophets,  in  the  last  cen- 
tury, was  then  general  throughout  Europe.  Mr. 
Wesley  gives  two  instances  of  those  whom  he 
saw.  Two  men  came  to  see  him,  to  deliver  a 
prophetic  message  ; and  said,  they  would  not 
eat  nor  drink  till  it  was  fulfilled.  He,  disre- 
garding their  pretension,  did  however,  shew 
them  into  a cold  and  solitary  room,  where  they 
sat  all  day,  and  then  silently  withdrew,  without 
challenging  his  conviction  of  the  errand.  In 
another  case,  he  visited,  by  request,  a woman  : 
after  sitting  in  silence  sometime,  she  began  to 
be  greatly  agitated,  and  seemed  shut  up  from 
outward  observation  : at  intervals  she  came  to 
herself,  and  then  in  incoherent  rhapsodies  of 
scripture  gave  her  exhortations. 

The  “ ranters,”  both  in  England  and  New- 
England,  called  Quakers,  but  disowned  by  the 
real  Quakers,  were  numerous  in  both  countries. 
They  considered  it  meritorious,  to  enter  and 
disturb  churches.  In  England,  a female, 
(says  Neale,)  entered  into  White-Hall  chapel, 
quite  naked  : — another  came  into  Parliament, 
o S 


162 


APPENDIX. 


and  broke  a trencher  ; saying,  « thus  shall  ye 
be  broken.”  Several  of  them  went  through 
towns  and  villages  denouncing  judgments  and 
calamities  upon  the  nation  : and  others  have 
undertaken  to  raise  their  friends  from  the 
dead.  They  seemed  to  design  to  reduce  all 
religion  to  allegory.  Against  these  Ranters , 
Barclay,  Gough,  and  other  Quakers  have  writ- 
ten, as  persons  outraging  all  decency  and  order. 
Even  in  New-England,  sixty  years  ago,  the 
Ranters  there,  sought  to  disturb  the  worship  of 
others,  and  were  glad  to  be  ill  treated,  as  sup- 
posing it  meritorious.  They  would  enter  a 
church  with  a spinning  wheel,  and  attempt  to 
spin  : another  would  strike  against  the  pulpit, 
and  cry  out,  awake  ! awake  ! another  would 
enter,  calling  out,  it  is  against  the  word  of  God 
to  make  long  prayers  J 

How  strange  was  the  infatuation  of  James 
Naylor  ; who,  until  his  gross  error,  was  an  ad- 
mired speaker  among  the  early  Quakers.  He 
received  divine  honours  of  his  followers,  who 
believed  him  to  be  “ the  Prince  of  Peace,  the 
only  begotten  Son  of  God  and  as  he  entered 
into  Bristol,  on  a led  horse,  they  cried  “ hos- 
anna, holy,  holy,  is  the  Lord,  &c.”  They 
kissed  his  feet  and  licked  his  wounds.  His 


APPENDIX. 


163 


own  illusive  belief  seems  to  have  been,  that 
Christ  dwelt  in  him,  and  that  he  might  there- 
fore lawfully  permit  his  followers’  devotions,  in 
honour  to  the  spirit  which  dwelt  in  him.  So  he 
construed  it ; but  he  was  convicted  of  blasphemy, 
by  the  Parliament,  and  had  his  tongue  burned 
through,  and  his  forehead  branded.  He  after- 
wards came  to  his  senses,  and  repented  of  his 
extravagance  ; saying  in  his  publication,  I re- 
nounce my  acts,  and  all  those  ranting,  wild 
spirits,  that  gathered  about  me,  in  that  time  of 
darkness,  with  all  their  wild  acts,  against  the 
honour  of  God.”  In  this  case,  we  behold,  not 
only  his  own  illusions,  but  that  he  could  actually 
find  a body  of  people  to  partake  of  his  errors — to 
rejoice  in  them,  and  to  confirm  his  own  ! 

About  the  same  time,  arose  the  sect  called 
Muggletonians.  Muggleton,  and  John  Reeves, 
asserted,  they  were  the  two  witnesses  spoken  of 
in  Revelation  xi.  3.  The  former  published  a 
paper,  asserting  “ that  he  was  the  chief  judge 
in  the  world,  in  passing  sentence  of  eternal 
death  and  damnation  upon  the  souls  and  bodies 
of  men;  and  that  he  had  already  cursed  and 
damned  many ; and  that  no  spirit  of  Christ 
could  be  able  to  deliver  from  his  curse.”  R. 
Farnsworth,  among  the  Quakers,  wrote  against 


16& 


APPENDIX. 


his  pretensions, — but  he  met  with  followers  who 
recorded  his  prophecies.  He  was  sentenced  to 
the  pillory,  and  died  1697. 

Even  among  those  who  continued  accredited 
members  among  the  Quakers,  there  were  several 
instances  of  those  misconceptions,  as  I apprehend, 
which  occasionally  most  beset  those  who  follow 
the  rule  of  “ particular  faith,”  which  in  itself,  is 
a species  of  enthusiasm.  To  this  cause  w'e  ascribe 
the  journey  of  two  women,  Catherine  Evans 
and  Sarah  Cheevers,  to  Leghorn  and  Alexan- 
dria ; and  of  another  to  the  grand  Signior;  by 
which  the  former  endured  three  years  impri- 
sonment by  the  Inquisition  in  Malta,  and  much 
suffering,  without  effecting  their  object,  or  any 
other  apparent  good.  John  Philby,  and  William 
Moore  too,  must  needs  go  into  Hungary,  where 
they  suffered  torture  and  imprisonment,  w ithout 
attaining  any  visible  good  end.  In  these  cases 
they  went,  because  “ pressed  in  spirit,”  i.  e. 
felt  their  minds  drawn  that  way.  By  this  rule 
of  action,  it  is  said  by  Neale,  the  Protector 
Cromwell  was  actuated.  “ One  of  his  favourite 
principles,  says  he,  was  a particular  faith 
that  is,  if  any  thing  was  strongly  impressed 
upon  his  mind  in  prayer,  he  apprehended  it 
came  immediately  from  God  ; but  if  there  were 


APPENDIX. 


165 


no  impressions,  but  a jlatness  in  his  devotions, 
it  was  a denial : — it  was  therefore  impossible, 
(he  adds,)  that  a man’s  conduct  could  be  just  or 
consistent,  while  it  was  directed  by  such  un- 
certain principles.” 

In  more  modern  times,  we  have  whole  so- 
cieties of  deluded  religionists.  Such  are  the 
adherents  of  Johanna  Southcote,  who  lately 
died  in  England,  and  received  semi-divine 
honours  : — Jemima  Wilkinson,  among  us,  in  the 
North  West  partofNew-York  : — and  the  shak- 
ing, and  dancing  Quakers  near  Albany,  and  at 
Harmony,  near  Pittsburgh ; neither  of  whom 
admit  of  marriage. 

The  inferences  from  such  premises,  should 
be,  that  men  may  be  deluded,  not  only  indivi- 
dually, but  collectively  ; and  even  abide  in  their 
illusions, as  well  as  compacted  societies.  We  shall 
see  too,  from  instances  hereafter  adduced,  from 
Mr.  Wesley’s  observations  in  his  societies,  that 
it  is  a property  of  our  nature,  to  be  misled ; and 
thus  we  may  learn,  how  very  much  it  behoves 
us  at  all  times , to  restrain  our  affections  and 
passions,  within  the  rules  of  right  reason  and 
Scripture  precept. 


166 


APPENDIX. 


The  power  of  enthusiasm,  exemplified  by  John 

Wesley. 

In  September  1740,  his  Journal  records 
“ I met  with  one,  who  having  been  lifted  up 
with  the  abundance  of  joy  which  God  had  given 
her,  had  fallen  into  such  blasphemies  and  vain 
imaginations,  as  are  not  common  to  men.  In 
the  afternoon,  I found  another  instance, — one 
who  after  much  love  of  God  in  the  heart,  be- 
came wise,  far  above  what  is  written  ; and  set 
her  private  revelations  (so  called)  on  the  self 
same  footing  with  the  written  word.  He  then 
gives  some  instances  of  her  delusions. 

September  1742.  “ Finding  many  had  been 
offended  at  my  sermon,  who  were  supposed 
strong  in  faith,  I determined  to  examine  the 
matter  thoroughly.  I heard  them  relate  their 
experiences,  and  approved  of  their  feeling  the 
working  of  the  Spirit  of  God,  in  peace,  and  joy, 
and  love  : — but  as  to  some  of  them  “ feeling  the 
blood  of  Christ,  running  upon  their  arms,  or 
going  down  their  throat,  or  poured  like  warm 
water  upon  their  breast,  or  heart ; 1 plainly  told 
them,  it  was  mere  empty  dreams,  of  an  heated 
imagination.”  [Thus  it  is  manifest,  real  pro- 
fessors can  believe  strong  delusions  !] 


APPENDIX, 


167 


June  1742 ; u I had  a long  conversation  with 
Mr.  Simpson  : — I am  persuaded,  that  what- 
ever he  does,  is  in  the  uprightness  of  his  heart, 
but  he  is  led  into  a thousand  mistakes,  by  one 
wrong  principle  ; the  making  inward  impres- 
sions his  rule  of  action  and  not  the  written 
•word.” 

December  1742 ; “ I was  surprised  and  griev- 
ed, at  a genuine  instance  of  enthusiasm.  I.  B. 
who  had  received  a sense  of  the  love  of  God  a 
few  days  before,  came  riding  through  the  town, 
hollowing  and  shouting,  and  driving  all  before 
him ; telling  them,  “ God  had  told  him  he 
should  be  a king,  and  tread  his  enemies  under 
his  feet.”  I sent  him  home  immediately,  and 
advised  him  to  cry  night  and  day  to  God,  to  de- 
liver him  from  Satan.” 

Journal,  June  1776  ; “ I talked  largely,  says 
John  Wesley,  with  a pious  woman  at  New- 
castle, whom  I could  not  well  understand — I 
could  not  doubt  of  her  being  quite  sincere  ; nay, 
and  much  devoted  to  God,  [mark,  her  sincerity 
and  devotion  could  not  save  her  !]  but  she  had 
fallen  among  some  well  meaning  enthusiasts, 
(mark,  there  were  many,]  who  taught  her,  so 
to  “ attend  to  the  inward  voice,”  as  to  quit  the 
preaching,  the  Lord’s  supper,  &c.  [ find  no 


168 


APPENDIX. 


persons  harder  to  deal  with,  than  these  : — one 
knows  not  how  to  advise  them.  “ They  must 
not  act  contrary  to  their  conscience ,”  though  it 
be  an  erroneous  one and  who  can  convince 
them  that  it  is  erroneous  ? none  but  the  Al- 
mighty.” 

Even  Mr.  Wesley  himself,  was  once  mysti- 
cally inclined — his  Journal  of  December  1788, 
speaking  of  his  brother  Charles’  Poems,  says, 
u some  still  savour  of  that  poisonous  mys- 
ticism, with  which  we  were  both  not  a little 
tainted,  before  we  went  to  America. — This 
gave  a gloomy  cast,  first  to  his  mind,  and  then 
to  many  of  his  verses — this  made  him  fre- 
quently describe  religion  as  a melancholy  thing  ; 
this  so  often  sounded  in  his  ears,  « to  the  de- 
sert,” and  strongly  persuaded  in  favour  of  soli- 
tude.” 

His  Journal  of  July  1778  ; speaking  of  the 
“ life  of  Mr.  Morsay,”  then  published,  whom 
he  had  known  for  many  years  ; — he  says,  “ he 
was  a man  of  uncommon  understanding,  and 
greatly  devoted  to  God  ; — but  he  was  a consu- 
mate  enthusiast,  even  forty  years  ago  ! — not  the 
word  of  God,  but  his  own  imagination,  which 
he  took  for  divine  inspirations,  were  the  sole 
rule  of  both  his  words  and  actions.  Hence 


APPENDIX. 


169 


arose  his  marvellous  instability,  taking  such 
huge  strides,  backwards  and  forwards.;  hence 
his  frequent  darkness  of  soul : for  when  he  de- 
parted from  God’s  word,  God  departed  from 
him  :” — he  wonderfully  blends  solid  piety  and 
wild  enthusiasm ; and  he  is  therefore  a most 
dangerous  writer.”  Mr.  Wesley’s  Journal  con- 
tains many  other  similar  cases. 

The  following  is  J.  Wesley's  advice  on  enthusiasm. 

“ Beware  of  that  daughter  of  pride  enthu- 
siasm ! 0 keep  at  the  utmost  distance  from 
it:  give  no  place  to  an  heated  imagination. 
Do  not  hastily  ascribe  things  to  God.  Do 
not  easily  suppose  dreams,  voices,  impres- 
sions, or  revelations,  to  be  from  God.  They 
may  be  from  him  : they  may  be  from  nature : 
they  may  be  from  the  devil.  Therefore,  believe 
not  every  spirit,  but  try  the  spirits,  whether 
they  be  of  God.  Try  all  things  by  the  written 
word,  and  let  all  bow  down  before  it.*  You  are 
in  danger  every  hour,  if  you  depart  ever  so  little 
from  Scripture:  yea,  or  from  the  plain  literal 
meaning  of  any  text,  taken  in  connexion  with 

* When  the  Bishop  of  London  examined  John  Wesley,  he  asked 
him  if  he  was  not  enthusiastic  in  some  things — his  memorable 
answer  was,  “ I make  the  -cord  of  God  the  rule  of  all  my  actions, 
and  I no  more  follow  any  secret  impulse  in  lieu  thereof,  than  I follow 
Mahomet  or  Confucius.” 

V 


170 


APPEKDIX. 


the  context.  And  so  you  are,  if  you  despise, 
or  lightly  esteem  reason,  knowledge,  or  human 
learning : every  one  of  which  is  an  excellent 
gift  of  God,  and  may  serve  the  noblest  purposes. 
Pray  that  you  yourself  may  abound  in  them 
more  and  more.  To  expect  knowledge  without 
searching  for  it,  is  one  general  inlet  to  enthu- 
siasm. 

“ The  very  desire  of  growing  in  grace,  may 
sometimes  be  an  inlet  of  enthusiasm.  As  it  con- 
tinually leads  us  to  seek  new  grace,  it  may  lead 
us  unawares,  to  seek  something  else  new,  be- 
side new  degrees  of  love  to  God  and  man.  So 
it  has  led  some,  to  seek  and  fancy  they  had  re- 
ceived gifts  of  a new  kind  : — one  ground  of  many 
of  such  mistakes,  is,  the  taking  every  fresh, 
strong  application  of  any  Scriptures  to  the  heart, 
to  be  a gift  of  a new  kind  ; not  knowing,  that 
several  of  such  Scriptures  [he  here  enumerates 
several  kinds,]  are  not  fulfilled  yet ; that  most 
of  the  others,  are  fulfilled  when  we  are  justi- 
fied ; the  rest  the  moment  we  are  sanctified. 

“ Another  ground  of  mistake  is,  not  considering 
deeply,  that  tore  is  the  highest  gift  of  God  : that 
all  visions,  revelations  and  manifestations,  what- 
ever, are  little  things  compared  to  love. 

“Isay,  yet  again,  beware  of  enthusiasm  such 
is,  the  imagining  you  have  the  gift  of  prophecy  - 
ing,  or  of  discerning  spirits;  which  I do  not  be- 


APPENDIX. 


171 


lieve  one  of  you  has  ; no  nor  ever  had  yet.  Be- 
ware of  judging  people  to  he  right,  or  wrong, 
by  your  own  feelings.  This  is  no  Scriptural  way 
of  judging.” 

[ See  his  Tract  on  Christian  Perfection,  in  the  book  of  discipline. 

Rev.  George  Whitfield’s  candid  confession. 

“ I came  (says  he)  soon  into  the  world, — I 
have  carried  high  sail,  whilst  running  through 
a torrent  of  popularity  and  contempt ; and  by 
this  means,  have  sometimes  been  in  danger  of 
upsetting.  I know  I am  a man  of  like  passions 
with  others,  and  consequently  may  have  mis- 
taken nature  for  grace,  imagination  for  revela- 
tion, and  the  fire  of  my  own  temper,  for  the 
pure  and  sacred  flame  of  holy  zeal, — which 
eometh  from  God’s  altar.  Alas!  alas!  in  how 
many  things  have  I acted  wrong  ’ I have  been 
too  rash  and  hasty  in  giving  characters,  both  of 
persons  and  places  : — I have  too,  often  made  im- 
pressions without  the  written  word,  as  my  rule 
of  action.  Being  fond  of  Scriptural  language, 

I have  often  been  too  bitter  in  my  zeal : wildfire, 
has  been  mixed  with  it ; and  I find  I have  fre- 
quently written  and  spoken  in  my  own  spirit, 
when  I thought  I was  writing  and  speaking  en- 
tirely with  the  assistance  of  the  Spirit  of  God.” 
What  amiable  penitence  and  candour  ' 


172 


APPENDIX. 


Sentiments  of  the  great  and  good  Mr.  Locke  ; on 

religion  and  enthusiasm, — prejudice  and  error. 

[Nee  val.  2nd,  4 th  book,  on  the  human  understanding .3 

“ Men  therefore,  cannot  be  excused  from  un- 
derstanding the  words,  and  framing  the  general 
notions  relating  to  religion , right.  For  men, 
may  not  be  called  rational  creatures  and  Chris- 
tians, who  know  not  so  much  as  the  very  first 
principles  of  it. 

“ There  is  a ground  of  assent,  which  with 
some  men  has  the  same  authority,  and  is  as 
confidently  relied  on,  as  either  faith  or  reason; 
I mean  enthusiasm  : which  laying  by  reason, 
would  set  up  revelation  without  it.  Whereby 
in  effect,  it  takes  away  both  reason  and  revela- 
tion, and  substitutes  in  the  room  of  it,  the  un- 
grounded fancies  of  a man's  own  brain,  and 
assumes  them  for  a foundation,  both  of  opinion 
and  conduct.** 

“ Immediate  revelation,  being  a much  easier 
way  for  men  to  establish  and  regulate  their  con- 
duct, than  the  tedious  labour  of  strict  reasoning, 
it  is  no  wonder,  some  have  been  very  apttopre- 
tend  to  revelation,  and  to  persuade  themselves 
that  they  are  under  the  peculiar  guidance  of 
heaven.” 

Their  minds  being  thus  prepared,  whatever 
groundless  opinion  comes  to  settle  itself  strongly 


APPENDIX. 


173 


upon  their  fancies,  is  an  illumination  from  the 
spirit  of  God.”  St.  Paul  himself  (he  adds)  be- 
lieved lie  did  well,  and  that  he  had  a call  to-  it, 
when  he  persecuted  the  Christians,  whom  lie 
confidently  thought  in  the  wrong : — but  it  was 
he,  and  not  they,  who  were  mistaken  ! 

Good  men  are  men  still  liable  to  mistakes,* 
and  are  sometimes  warmly  engaged  in  errors, 
which  they  take  for, divine  truths,  shining  in 
their  minds  with  the  clearest  lights.  Satan 
can  transform  himself  into  an  angel  of  light,  and 
they  who  are  led  by  this  son  of  the  morning, 
are  as  fully  satisfied  of  the  illumination, — i.  e.. 
are  as  strongly  persuaded  t hat  they  are  enligh- 
tened by  the  Spirit  of  God,  as  any  one  who-  is 
so,  can  be  : they  acquiesce,  and  rejoice  in  it,  and 
are  actuated  by  it ” 

“ He  that  takes  away  reason,  to  make  way  for 
revelation,  puts  out  the  light  of  feot/i.  For  reason 
is  natural  revelation,  whereby  God  has  laid- 
truth  within  the  reach  of  our  natural  faculties  j 
and  revelation  is  natural  reason  enlarged,  by  a 
new  set  of  discoveries,  given  by  God  imme- 
diately ; which  reason  vouches  the  truth  of,  by 
the  testimony  and  proofs  it  gives  that  they  came 
from  God.  [How  very  important  are  these  very 

* See  lFhilfield’s  confession.  See  also  Edwards’  sev.lvu—.Cs. 

P 2 


APPENDIX. 


174) 

just  discriminations , in  using  our  faculties  in 
judging  of  such  things  !] 

“ Reason  is  lost  upon  such — they  are  above  it : 
they  see  light  (in  their  own  opinion)  infused  in- 
to their  understanding,  and  cannot  be  mistaken 
in  what  they  feel : — it  shews  itself,  say  they,  like 
the  bright  sunshine.  Thus  they  support  them- 
selves, and  are  sure  reason  hath  nothing  to  do 
with  what  they  see  And  feel.  These  men  say 
they  are  sure,  because  they  are  sure  ; and 
their  persuasions  are  right,  only  because  they 
are  strong  in  them.  For  when  they  are  strip- 
ped of  their  metaphor — seeing  and  feeling — this 
is  all  it  amounts  to.” 

“ The  strength  of  our  persuasions  is  no  evi- 
dence at  all  of  their  rectitude  : — men  may  be 
as  positive  in  error  as  in  truth. 

“ But  to  examine  this  light,  and  this  feeling  ! 
These  are  two  very  different  perceptions,  and 
must  be  carefully  distinguished,  if  we  would  not 
impose  on  ourselves.  I may  perceive  the  truth 
of  a proposition,  and  yet  not  perceive  it  is  from 
God,  because  there  be  spirits  not  divine,  which 
may  excite  these  ideas  in  me  : and  if  strength  of 
persuasion  be  the  light  which  must  guide,  how 
shall  any  one  distinguish  between  the  delusions 
of  Satan,  and  the  inspirations  of  the  Holy  spirit  ? 
Much  less  is  a strong  persuasion  that  it  is  true , 


APPENDIX. 


175 


a perception  that  it  is  from  God,  or  so  much  as 
true  : — for  where  a proposition  is  known  to  be 
true,  revelation  is  needless  : for  why  reveal  to 
any  one  what  he  already  knows  ? A pro- 
position of  which  we  are  persuaded,  but  do 
not  know  to  be  true,  is  not  seeing , but  believing  : 
and  these  are  wholly  distinct  inlets  to  truth. — 
What  l see,  I know,  by  the  evidence  of  the  thing 
itself : — what  I believe,  I take  to  be  so  upon  the 
testimony  of  another  ; and  unless  I have  such  tes- 
timony, what  ground  have  I of  believing  ? I 

MUST  SEE,  THEREFORE,  THAT  GOD  REVEALS 
THIS  THING  TO  ME,  OR  ELSE  I SEE  NOTHING  ! 

The  question  then  is  here — how  do  I know  that 
God  is  the  revealcr  of  this  to  me  ? If  I know 
not  this,  how  great  soever  the  assurance  is  that  I 
am  possessed  with,  it  is  groundless  : whatever 
light  I pretend  to,  it  is  but  enthusiasm  ! all  such 
confidence  is  mere  presumption,  and  they  run  in 
this  circle — to  wit : “ it  is  a revelation,  because 
they  firmly  believe  it ; and  they  believe  it,  be- 
cause it  is  a revelation  !” 

“ In  what  I have  said,  (says  Locke)  I am  far 
from  denying  that  God  can,  or  doth  sometimes 
enlighten  men’s  minds,  in  the  apprehending  of 
certain  truths,  or  excite  them  to  good  actions  by 
the  immediate  assistance  of  the  Holv  spirit, 
without  any  extraordinary  signs  accompanying 


176 


APPENJJIX. 


it.  But  in  such  eases  too,  we  have  reason  and 
the  scripture,  unerring  rules,  to  know  whether  it 
be  from  God  or  no.  Where  reason  or  scripture 
is  express  for  any  opinion,  or  action,  we  may  re- 
ceive it  as  of  divine  authority  : but  it  is  not  the 
strength  of  our  private  persuasion,  within  our- 
selves, that  can  warrant  it  to  be  a light  or  mo- 
tion from  Heaven  ; nothing  can  do  that  but  the 
written  word  of  God  without  us,  or  that  standard 
of  reason  which  is  common  to  us,  with  all  men.” 

NOTE  TO  PAGE  112. 

This  note  ought  to  have  been  appended  there,  to  the 
remarks  on  the  words , 11  ice  are  become  as  the  filth 
and  the  ojfscouring  of  the  earth.” 

The  above  words,  and  some  of  similar  import, 
have  led  some  of  our  brethren  earnestly  to  inculcate 
the  notion,  that  every  man  who  would  become  a 
Christian,  must  make  up  his  mind  to  recei xe perse- 
cution and  hatred  of  all  men,  as  his  appointed  and 
unavoidable  lot.  Minds  thus  prepared,  have  been 
insensible  to  just  censure  for  real  excesses,  because 
they  regarded  all  such  objections  as  a proof  of  their 
persecution  and  discipleship  : — Thus  their  excesses 
have  been  incurable.  They  have  heard  such  insu- 
lated texts  as  these : “ Ye  shall  be  hated  of  all  men 
for  my  name’s  sake  — “ They  who  live  godly  in 
Christ  Jesus,  shall  suffer  persecution.”— “ I have 


APPENDIX. 


177 


chosen  you  out  of  the  world,  therefore  the  world 
hatethyou.” — “ Marvel  not  if  the  world  hate  you.” 
Persons,  misled  by  such  texts,  (because  they  do  not 
seek  to  understand  their  context)  actually  labour  to 
acquire  such  shamelessness  in  their  actions  and 
emotions,  as  may  make  them  disregard  whatever 
others  (even  their  own  brethren)  may  think  or  speak 
of  them.  They  quite  overlook  the  absolute  fact, 
that  millions  have  had  the  love  of  God,  and  have  died 
triumphant  deaths,  who  never,  in  all  their  lives,  en- 
countered any  persecution  whatever  ! 

Let  us  now  to  the  Law  and  to  the  Testimony,  for 
an  explication  of  this  matter  ! Our  Lord  (Matt.  x. 
22,)  says  “ Fe  shall  be  hated  of  all  men  for  my 
name’s  sake.”  He  says  not  this  of  us,  but  of  ye, 
the  twelve  apostles,  whom  he  is  then  commission- 
ing, and  who  were  then  to  be  hated,  (i.  e.  disliked) 
in  a peculiar  manner,  because  of  their  attachment 
to  his  then  disliked  name.  Some  had  then  called 
him  Beelzebub.  This  whole  chapter,  of  42  verses, 
is  entirely  occupied  with  their  peculiar  commission 
and  instruction.  That  it  was  peculiar , is  manifest, 
by  their  being  gifted  to  work  miracles,  (v.  8,)  and 
to  live  without  purse  or  scrip  ; (v.  9,)  and  when 
brought  before  Governors  and  Kings,  for  his  sake, 
the  spirit,  (v.  19,)  was  to  give  them,  in  that  same 
hour,  what  they  should  speak.  The  -word  hated, 
has  not  now,  in  general,  the  same  acceptation  which 
it  had  in  the  time  of  King  James,  when  it  was  so 
translated,  ft  is  a Saxon  word,  meaning  simply. 


178 


APPENDIX. 


i(  contrary  to  love ” — i.  e.  not  loved ; — see  Johnsoms 
folio  dictionary.  It  might  therefore  be  read,  ye 
shall  be  dis-liked  of  all  men,  &c. ! It  is  in  this 
sense  that  Jesus  elsewhere  says : “ he  that  loveth  his 
life  shall  lose  it,  and  he  that  huteth  (i.  e.  loveth  not) 
his  life,  shall  keep  it.”  So  also  in  Amos:  “ hate 
(i.  e.  love  not)  the  evil,  and  love  the  good.”  The 
words  all  men , prove  too,  that  the  men  of  that  day 
only  were  intended ; because  all  men  would  now 
embrace  many  millions  of  Christians,  as  hating  the 
twelve  apostles,  which  would  be  absurd.  Besides,  it 
was  the  fact  even  then,  that  all  men  did  not  hate 
them,  for  many  believed  on  them  through  their  mira- 
cles, and  fed  them  ; and  therefore  it  is  more  just  to 
suppose,  that  the  all  (for  men  is  not  in  the  original) 
meant  only  the  Governors,  Princes,  and  other  men 
in  authority,  before  whom  it  was  said  they  were  to 
be  brought  and  tried. 

The  2 Timothy,  iii.  12,  says,  ‘-'yea,  and  all  that  will 
live  godly  in  Christ  Jesus  shall  suffer  persecution.” 
This,  the  same  class  of  our  brethren,  use,  as  mean- 
ing, that  persecution  must  be  the  lot  of  every  godly 
person.  Now  is  this  at  all  the  fact  in  our  free  and 
happy  land?  And  does  not  the  context  show,  as 
clear  as  a sun  beam,  that  the  apostle  simply  means, 
that  every  godly  man  is  obligated  by  his  meek  pro- 
fession, as  a Christian,  to  suffer,  i.  e.  to  bear,  to  en- 
dure patiently,  (“  persecutionem  patientur”)  perse- 
cution, when  it  befalls  him  ? [The  same  apostle 
says  to  the  Corinthians,  “ being  persecuted,  we  suf- 


ABPENDJX. 


179 


fer,”  i.  e.  we  bear  it. — J “ Thou  has  fully  known 
(says  Paul  to  Timothy,  in  the  same  connexion,  for 
it  is  him  he  is  instructing  herein)  my  patience,  per- 
secutions and  afflictions,  which  I endured  at  Anti- 
och, Iconium,  and  Lystra  and  therefore,  he  says 
to  him  also, — chap.  iv.  5, — endure  afflictions,  &c. 
So  far  from  its  being  our  absolute  lot  to  suffer  by  af- 
flictions, that  St.  Paul  actually  cheers  his  son  Tim- 
othy, by  declaring  “ out  of  them  all,  the  Lord  deliv- 
ered me !” 

Some  of  our  most  irregular  brethren,  have  with 
much  complacency,  affected  to  make  the  term  godly 
stand  for  themselves  ; fondly  imagining,  that  their 
brethren  who  have  not  fellowship  in  their  emotions, 
are  indeed  the  persecutors  of  whom  Paul  spoke. 

Perhaps  it  ought  to  be  intimated,  in  closing 
this  work,  that  this  manner  of  using  scriptures, 
without  reference  to  the  context,  is  not  peculiar 
to  the  Society  of  Methodists.  The  practice  is  oc- 
casionally too  prevalent  among  others.  If  exam- 
ples were  cited  from  Books  and  Sermons,  a 
volume,  instead  of  this  note,  might  be  written. — 
It  is  to  be  regretted,  that  the  scriptures  have 
too  often  been  used  as  a nose  of  wax,  which 
may  be  fashioned  to  every  feature.  The  practice 
may  have  originated  from  a very  innocent  cause  ; 
because  citations  which  can  run  into  the  sense  of 
any  religious  composition,  without  establishing 
a doctrine  or  opinion  contrary  to  the  original  sense, 
may  be  tolerated,  as  we  do  other  ornamental 
quotations.  In  the  exceptionable  manner,  above- 


180 


APPENDIX. 


mentioned,  I might  have  enforced  my  general  argu- 
ments, in  this  book,  by  citations  like  these  ; viz  : 
“bodily  exercise  profiteth  but  little,” — and  “ the 
ornament  of  a meek  and  quiet  spirit,  is  of  great  price 
in  the  sight  of  God.”  Their  abstract  sense  certain- 
ly suited  my  arguments  ; but  as  they  were  not  said 
in  reference  to  excessive  bodily  exercises,  and  bois- 
terous acclamations,  that  I know  of,  they  would  not 
have  been  relevant,  nor  honest  quotations. 


gCF*  As  this  work  is  closing,  the  public  is  favoured 
with  an  accountof  thatexcellent  woman  of  God,  Mrs. 
Mary  Fletcher.  Let  my  readers  examine  it,  and  see, 
if  they  can,  if  she  was  in  any  way  conversant  with 
such  a religion  as  this  Book  protests  against.  The 
following  are  some  of  her  views;  viz  : “ The  Lord 
shewed  me  I was  not  to  set  joy  as  the  mark,  but  a 
ready  submission  to  his  will.” — “ I am  more  drawn 
to  a quiet  waiting.” — “ Holiness  is  not  to  be  mea- 
sured by  perfect  joy,  but  by  perfect  resignation.” — 
When  she  was  sanctified,  [it  was  in  a select  meet- 
ing for  prayer]  “ I felt  a calmness  overspread  my 
spirit,  and  by  faith  I said,  thy  will  be  done  in  me ; 
and  in  that  I felt  my  rest :”  “ I gave  not  the  least 
sign  [to  those  around  her]  by  either  word  or  mo- 
tion, of  what  I felt  within  : — I felt  an  unspeakable 
peace  to  my  soul,  but  I did  not  feel  joy.”  After- 
wards, her  general  exercise  was  “ a solid  rest.” — 
She  was  converted  when  alone,  and  while  sitting 
and  musing  on  the  means  to  attain  faith. 


FINIS. 


f 


9 3 


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